tihtavy  of  Che  'theological  Seminar;? 

PRINCETON    .    NEW  JERSEY 
PRESENTED  BY 

The  Library/  of 
Professor  Benjamin  B.  Warfield 


BV  4801  .M9  1899 

Mudge,  James,  1844-1918. 

Honey  from  many  hives 


^;2y^Z^-M^  ^<^ 


HONEY 


FROM  MANY  HIVES 


GATHERED   BY 

REV.  JAMES  IviUDGE,  D.D. 


NEW     YORK  :     EATON     &      MAINS 
CINCINNATI  :   CURTS  &  JENNINGS 


Copyright  by 

EATON  &  MAINS, 

J899. 


Eaton  &  Mains  Press, 
150  Fifth  Avenue,  New  York. 


TO  THE 

MEMORY  OF  MY  MOTHER, 

AND  THE  MANY  OTHER  GOOD  WOMEN  AND  MEN 

WHO  HAVE  HELPED  ME  IN 

HOLY  LIVING. 


SALUTATORY. 


This  book,  O  reader,  is  for  your  closet,  your 
secret  place  of  private  prayer  and  meditation.  Such 
a  place  I  trust  you  have.  Busy  times,  to  be  sure,  are 
these,  and  much  seems  to  press  upon  us  for  doing; 
but  what  shall  it  profit  if  we  gain  all  knowledge  and 
all  riches,  and  even  cast  out  many  of  the  devils  that 
torment  the  age,  while  we  do  not  properly  know  our 
own  souls  or  make  any  real  acquaintance  with  God  ? 
Take  things  a  little  more  calmly.  It  needs  time  to 
be  holy.  Give  ten  minutes  a  day  to  quietly  ponder- 
ing some  of  the  paragraphs  which  you  will  find  in 
these  carefully  culled  pages.  Such  a  practice  will 
work  the  most  beneficent  of  revolutions  in  your  life. 
For  before  you  have  penetrated  far  into  this  volume 
you  will  discover  that  it  is  not  like  other  books.  It 
contains  the  cream  of  many  centuries,  and  could  in 
no  way  have  been  produced  by  any  one  man,  how- 
ever wise  or  saintly.  If  you  shall  learn  to  love  it 
and  prize  it  at  its  true  worth,  you  will  make  it  your 
close  and  constant  companion,  nor  will  you  consent 
to  part  with  it  for  many  times  its  price.  Take  it, 
then,  not  only  into  your  closet,  but  into  your  mind 
and  heart,  and  become  by  means  of  it  a  full  sharer 
in  the  sacred  joys  of  those  who  walk  with  God. 

Natick,  Mass.  J.  M. 

5 


CONTENTS. 


PAGE 

Devotional  Reading 9 

"  The  Imitation  of  Christ  " 22 

"  Christian  Perfection  " 5  ^ 

Francis  of  Sales 91 

"  Holy  Living  and  Dying  " 129 

F^nelon I53 

Thomas  C.  Upham 188 

Frederick  William  Faber 214 

Edward  Meyrick  Goulburn 242 

A  Dozen  Worthies 272 

A  List  of  Titles 3^3 

Index 329 


HONEY  FROM  MANY  HIVES. 


DEVOTIONAL  READING. 

Of  reading  in  general  it  may  justly  be  said  that 
he  who  has  a  taste  for  it  has  greater  riches  than  the 
treasures  of  India.  Truly  happy  is  the  man  who  has 
thoroughly  learned  how  to  eat  paper  and  drink  ink ; 
that  is,  how  to  turn  to  best  account  the  stores  of 
learning  that  are  wrapped  up  in  printed  volumes. 
The  lover  of  books  has  an  unfailing  resource.  Rainy 
days  do  not  damp  his  enjoyment.  Neither  the  heat 
of  summer  nor  the  cold  of  winter  materially  inter- 
feres with  his  delightful  occupation.  The  loss  of 
friends  does  not  leave  him  friendless.  He  can  make 
new  acquaintances  even  in  old  age,  and  he  can  at 
any  time  renew  his  intercourse  with  those  that  were 
dear  to  him  long  ago.  God  be  thanked  for  books — 
purveyors  of  information,  stimulators  of  thought, 
unfailing  entertainers,  the  tools  of  those  who  work 
in  the  realm  of  mind,  the  true  levelers,  giving  easy 
access  to  the  most  select  society.  They  are  indeed 
^'lighthouses  erected  in  the  great  sea  of  time," 
throwing  their  effulgence  over  coasts  and  waves  that 
without  them  would  be  full  of  danger  to  the  mari- 
ner.    They  are  comfortable  inns  established  along 

9 


Honey  from  Many  Hives 

the  thoroughfares  of  life  for  the  refreshment  and 
solace  of  the  weary  traveler. 

By  devotional  reading  we  mean  the  perusal  of 
such  books  as  are  adapted  to  aid  the  spiritual  life. 
Its  value  may  be  shown  in  various  ways.  For  it 
has  close  connection  with  almost  all  the  means  of 
grace.  Nearly  all  the  processes  of  Christian  growth 
are  more  or  less  vitally  allied  to  it.  Take,  for  ex- 
ample, prayer.  Prayer  is  the  grand  difficulty  with 
most  souls,  though  they  do  not  generally  know  it. 
The  reason  why  they  do  not  go  forward  is  because 
they  do  not  really  and  effectively  pray.  They  know 
not  what  to  ask  for,  both  their  own  needs  and  the 
divine  provisions  being  very  largely  hidden  from 
them,  and  they  do  very  little  genuine  asking.  They 
keep  up  the  practice  to  satisfy  their  conscience,  but 
their  petitions  are  formal,  routine,  unhelpful  affairs 
which  do  not  bring  them  into  inspiring  communion 
with  God.  The  lamp  of  prayer,  one  may  say,  burns 
dim,  and  is  often  almost  at  the  point  of  extinction. 
And  where  such  is  the  case  it  is  no  wonder  that  the 
religious  life  is  feeble.  The  remedy  is  to  pour  in  oil. 
Very  frequently  do  the  old  writers  use  this  figure 
of  speech  to  indicate  the  relation  between  devotional 
reading  and  fruitful  supplication.  The  pertinency 
of  it  is  evident.  As  the  literal  flame  expires  with- 
out food,  so  will  the  spiritual.  When  the  mind  has 
been  sucked  dry  of  uplifting  thoughts  by  the  multi- 
plicity of  distracting  temporal  interests  that  con- 

lO 


Devotional  Reading 

tinually  prey  upon  it,  a  fresh  supply  must  be  pro- 
vided. When  the  attention  has  been  long  engrossed 
by  earthly  objects  that  thrust  themselves  persist- 
ently, and  perhaps  legitimately,  into  the  mind,  tak- 
ing for  a  season  full  possession  of  the  current  of 
reflection,  outside  aid  is  required  to  turn  that  current 
successfully  into  another  channel.  Spiritual  reading 
is  just  the  thing.  It  invigorates  the  intellect,  re- 
freshes the  emotions,  and  through  them  reaches  the 
will.  It  has  an  invaluable  power  of  suggestive- 
ness.  The  affections  are  stirred.  The  cold  heart  is 
warmed.  The  laggard  purpose  is  quickened.  There 
is  a  general  arousement  of  the  whole  soul.  Now  one 
can  pray.  He  feels  ashamed  that  he  has  fallen  so 
far  behind  the  examples  of  which  he  reads.  He 
learns  what  his  real  needs  are,  and  how  best  to  meet 
them.  Divine  impulses  leap  into  his  heart  from  off 
the  printed  page.  God  speaks  to  him  through  the 
pens  of  his  choicest  children.  Acts  of  faith,  hope, 
love,  and  desire  become  easy.  He  takes  a  new  start. 
His  whole  life  becomes  pitched  on  a  higher  key,  and 
the  process  of  celestial  transformation  is  greatly 
accelerated. 

This  kind  of  reading  is  not  only  oil  for  the  lamp 
of  prayer,  but  bread  and  meat  which  may  be  turned 
into  strength  for  Christian  activity.  That  mind 
which  is  largely  ignorant  of  the  devices  of  Satan  is 
not  properly  fortified  against  temptation  so  as  to 
readily  repel  it.    And  these  devices  are  so  multifari- 

II 


Honey  from  Many  Hives 

ous  that  something  more  than  personal  experience 
is  necessary  to  make  one  fully  acquainted  with  them. 
To  wait  for  such  experience  would  mean  a  sad  loss 
of  time  and  waste  of  opportunity.  One  might  as 
well  insist  on  learning  the  art  of  war  solely  by  one's 
own  battles.  The  wiser  way  is  to  draw  on  the  stores 
of  the  past,  utilizing  the  experience  and  observation 
of  others,  and  thus  avoid  repeating  their  mistakes. 
He  is  best  qualified  to  pull  down  the  strongholds  of 
the  enemy,  and  to  rout  his  forces  in  the  campaign, 
or  capture  his  country,  who  has  been  a  diligent  stu- 
dent of  all  other  campaigns.  This,  at  least,  greatly 
helps.  And  idleness  or  weakness  on  the  part  of  the 
Christian  warrior  will  be  far  less  common  when  he 
has  become  thoroughly  familiar  with  the  successes 
of  his  comrades.  He  will  be  stimulated  as  well  as 
instructed  by  what  they  have  done;  less  likely  to 
yield  to  indolence,  better  qualified  to  win  victory. 

Very  few  realize  how  important  for  the  proper 
advancement  of  spirituality  is  the  cultivation  of  a 
taste  for  reading.  A  master  in  these  things  has  put 
on  record  his  estimate  that  he  who  begins  a  devout 
life  without  such  a  taste  may  consider  the  ordinary 
difficulties  multiplied  in  his  case  by  at  least  ten. 
However  accurate  this  may  be,  it  is  clear  that  such 
a  person  is  at  a  very  great  disadvantage.  All  the 
best  writers  are  agreed  on  this  point.  He  is  not 
likely  to  be  very  thoughtful.  He  will  fall  into  many 
errors   which    otherwise   might   have   been    easily 

12 


Devotional  Reading 

avoided.  He  will  be  ignorant  of  those  best  methods 
which  the  wisdom  of  the  ages  has  brought  out. 
That  which  holy  and  learned  men  have  by  long  con- 
templations received  from  God,  and  which  he  might 
with  very  little  labor  make  his  own,  he  will  not 
know,  and  the  lack  of  that  knowledge  will  plunge 
him  into  many  difficulties.  He  will  blunder  and 
stumble  along  where  he  might  have  run  or  soared. 

To  be  sure,  one  may  learn  much  by  word  of 
mouth.  The  pulpit  is  appointed  in  part  for  this 
very  thing,  that  the  man  of  God,  or  the  man  of 
godly  tendencies,  may  be  thoroughly  furnished  unto 
good  works.  But  good  teachers  are  rare.  And 
though  preaching  of  some  sort  or  other  is  nearly 
always  accessible,  it  is  by  no  means  always  of  the 
sort  most  suitable  to  promote  sound  and  rapid 
growth  in  grace.  But  in  the  right  kind  of  a  book, 
procurable  now  for  a  very  small  sum,  one  has  a 
preacher  continually  at  hand.  He  is  not  confined  to 
a  special  day  or  place.  He  may  be  returned  to  again 
and  again,  may  be  heard  and  reheard  when  one  is 
most  at  leisure  or  most  in  need.  Moreover,  he 
speaks  boldly,  and  with  no  danger  of  personal  of- 
fense, what  no  individual  would  dare  tell  us  to  our 
face.  He  pricks  us  in  our  tenderest  points,  and  lays 
bare  the  hideousness  of  our  darling  sins.  This  is 
a  great  advantage.  It  is  a  benefit,  also,  that  we  can 
take  a  little  at  a  time,  as  we  are  able  to  bear  it. 

Spiritual  reading,  then,  it  is  scarcely  too  much  to 

13 


Honey  from  Many  Hives 

say,  has  in  these  modern  times,  and  especially  in  so 
enlightened  a  land  as  America,  reached  a  dignity 
and  a  consequence  that  puts  it  nearly  on  a  level,  for 
Christian  people,  with  the  listening  to  sermons. 
May  it  not  be  properly  affirmed  that  the  reading  of 
religious  books  should  now  be  regarded  in  the  light 
of  a  truly  divine  ordinance  ?  Has  not  literature  come 
to  be  one  of  the  most  effective  forms  of  preaching? 
Surely  preaching,  which  all  recognize  as  ordained  of 
God,  should  not  be  restricted  in  its  meaning  to  the 
delivering  of  a  set  discourse  in  a  house  of  worship. 
If  it  be  taken  in  the  somewhat  broader  sense  of  the 
communication  of  divine  truth  to  men  through  hu- 
man instrumentality,  then  it  will  certainly  include 
the  use  of  the  pen  as  well  as  the  lips,  and  reading 
will  be  as  much  a  duty  as  hearing.  One  may  hear 
in  the  closet  with  the  inward  ear  as  well  as  in  the 
church  with  the  outward  ear.  Ought  there  not  to 
be  the  same  solemnity  and  sense  of  obligation  in  the 
one  case  as  in  the  other  ? 

Who  will  deny  that  if  bad  books  have  a  mighty 
influence  for  evil,  as  we  continually  note  with  loud 
lamentation,  good  ones  may  and  must  be  laid  hold 
of  for  blessings?  If  ''a  companion  of  fools  shall  be 
destroyed,"  "he  that  walketh  with  wise  men  shall 
be  wise;"  and  such  walking  is  nowhere  easier  than 
in  a  little  corner  with  a  little  book.  Most  certainly 
we  need  all  the  help  we  can  get  for  making  headway 
against  the  demoralizing  tendencies  of  the  day.  To 
14 


Devotional  Reading 

neglect  the  aid  offered  by  some  inspiring  manual 
of  devotion  in  the  shape  of  a  well-written  biography, 
a  series  of  confidential  letters,  a  collection  of  hymns, 
or  a  treatise  on  the  highest  possibilities  of  grace,  to 
the  value  of  which  aid  such  multitudes  all  down  the 
ages  bear  ready  testimony,  is  to  falsify  our  profes- 
sion of  strong  desire  for  the  fullness  of  God;  is  to 
expect  the  end  without  the  use  of  the  means,  and  to 
prepare  for  ourselves  disappointment  and  at  least 
comparative  failure. 

But  to  be  greatly  impressed  with  the  importance 
of  good  books  is  one  thing;  to  know  how  to  use  them 
is  quite  another.     A  few  counsels  may  be  in  place. 

It  is  not  best  to  fly  too  fast  from  flower  to  flower. 
A  leisurely  process  is  most  beneficial.  There  must 
be  time  to  ruminate  and  digest.  The  gentle  showers 
are  the  ones  that  soak  into  the  earth  and  fructify  the 
vegetation.  So  one  must  bend  over  a  good  book 
with  calm  attention,  quiet  appreciation,  and  much 
meditation.  As  the  birds  stop  when  they  drink  a 
little  and  lift  their  eyes  to  heaven,  one  may  read  a 
few  sentences  and  then  turn  them  into  prayer,  look- 
ing up  for  help  to  comprehend  and  practice.  A  sin- 
gle sentence  taken  into  the  mind  and  thoroughly 
turned  over  there,  till  its  whole  bearing  and  ap- 
plication to  daily  life  is  clearly  seen,  is  worth  more 
than  whole  pages  cursorily  perused.  Not  many  have 
suf^cient  wisdom  to  see  that  to  go  slow  is  often  the 
quickest  means  of  reaching  the  desired  end.  A  solid 
2  15 


Honey  from  Many  Hives 

truth  really  made  one's  own  is  a  permanent  acquisi- 
tion. And  when  in  course  of  time  many  such  gains 
are  securely  harvested  the  character  is  wonderfully 
enriched.  To  read  merely  from  curiosity,  or  for 
purposes  of  controversy,  or  because  one  feels  that 
it  is  the  proper  thing  to  do,  is  a  very  different  thing 
from  reading  with  a  single  eye  to  personal  improve- 
ment and  an  eager  desire  for  advancement  in  good- 
ness. He  who  pursues  the  latter  course,  reading  for 
himself  rather  than  for  others,  is  the  one  who  will 
make  most  progress. 

It  is  an  admirable  plan  to  read  with  pen  or  pencil 
in  hand.  If  the  book  is  one's  own,  its  margin  may 
well  be  filled  with  neatly  written  comments  and  re- 
flections. If  it  has  been  borrowed,  then  there  should 
l)c  transcription  of  its  best  expressions.  Indeed,  it 
is  very  desirable  that  each  should  construct  a  manu- 
script volume  for  himself.  It  need  not  be  large,  but 
it  will  surely  become  very  precious.  Into  this  vol- 
ume should  go  certain  passages  of  Scripture  that 
have  been  proved  and  tried;  texts  that  throb  with 
life  and  flame  with  light;  stanzas  of  hymns  and 
parts  of  religious  poems  that  have  in  them  a  mighty 
power  of  inspiration;  precepts  and  proverbs  and 
mottoes  and  maxims  that  seem  to  condense  the  wis- 
dom of  many  centuries  and  yet  have  personal  rela- 
tion to  one's  own  position ;  morning  meditations, 
birthday  resolutions,  Sunday  reflections,  and,  in 
short,  the  choice  result  of  one's  best  moments.  Such 
i6 


Devotional  Reading 

a  volume  will  be  the  history  of  one's  inner  life.  It 
will  hold  a  record  of  hilltop  experiences,  where  from 
special  mounts  of  vision  God  showed  one  the  won- 
ders of  the  Canaan  land  or  revealed  how  the  temple 
of  character  should  be  built.  It  is  no  small  recom- 
mendation of  this  practice  that  it  was  followed  by- 
seraphic  John  Fletcher,  one  of  the  most  holy  men 
that  has  ever  blessed  the  earth,  towering  high  above 
the  generality  of  Christians,  and  enjoying  closest 
fellowship  with  God.  There  is  still  in  existence 
(held  in  safe  and  reverent  keeping  for  more  than  a 
century  past)  a  small,  square  book,  strongly  bound 
in  leather,  and  containing  about  two  hundred  closely 
written  pages,  which  was  his  closet  companion. 
With  its  thoughts  and  rules  he  nourished  his  soul 
in  private.  With  its  spiritual  exercises  and  dis- 
ciplinary regulations,  its  tests  and  standards  of  self- 
examination,  he  sought  to  perfect  himself  in  the  love 
of  God  and  in  the  minutest  details  of  conduct.  One 
feels,  as  he  looks  into  this  little  manual  of  devotion 
which  was  so  dear  to  the  saint,  that  he  is  almost 
watching  the  way  in  which  that  saintliness  was 
evolved.  The  lovely  growth  of  goodness  had  at  its 
root  the  patient  discipline  here  outlined  and  por- 
trayed. Here  is  the  workshop  from  which  the  fin- 
ished product  was  at  last  brought  forth.  It  was 
mainly  prepared  when  he  was  about  twenty-seven 
years  of  age,  although  no  doul^t  it  grew  considerably 
in  the  days  subsequent  to  that  period.     We  see  no 

17 


Honey  from  Many  Hives 

reason  why  a  book  like  this  should  not  be  con- 
structed by  everyone  who  is  in  dead  earnest  to  be  all 
the  Lord's,  and  so  is  ready  to  lay  hold  of  every  avail- 
able means  that  gives  promise  of  assistance  in  the 
mighty  undertaking.  Attention  is  thus  concen- 
trated, thought  is  clarified,  mind  and  heart  are  kept 
on  the  alert,  and  much  of  permanent  value  is  pre- 
served which  would  otherwise  vanish  with  the  hur- 
rying years.  No  one  who  has  not  tried  it  can  fully 
realize  what  an  aid  pen  and  paper  may  become  in 
furthering  religious  advancement. 

It  is  well  to  have  a  fixed  time  in  the  day  for  de- 
votional reading.  Some  have  formed  the  habit  of 
reading  a  little  in  connection  with  all  their  closet 
seasons.  And  these  seasons  have  been  observed, 
when  nothing  unusual  occurred  to  disturb  the  rou- 
tine, morning,  noon,  and  night.  In  addition  to 
prayer.  Scripture,  and  perhaps  a  hymn,  they  have 
prized  a  paragraph  from  some  good  book,  keeping  a 
number  on  hand;  varying  the  selection  to  suit  the 
time  of  day — part  of  a  sermon,  perhaps,  in  the 
morning,  a  Bible  comment  at  midday,  a  biography 
in  the  evening.  Those  who  have  some  leisure  and, 
what  is  still  more  essential,  great  zeal,  can  readily 
accomplish  this.  Others  will  find,  probably,  a  single 
period  for  this  kind  of  reading  all  that  they  can  with 
regularity  compass.  Let  the  period  be  selected 
when  there  will  be  least  interruption.  With  some  it 
will  be  directly  after  dinner,  with  others  immedi- 
i8 


Devotional  Reading 

ately  before  retiring,  while  still  others  find  that  by- 
rising  at  an  earlier  hour  than  would  otherwise  be 
necessary  they  can  give  their  freshest  powers  to  God 
and  make  the  very  best  possible  preparation  for  the 
work  before  them.  But,  whatever  the  time  chosen, 
regularity  is  essential  to  the  largest  results.  If  only 
a  few  moments  can  be  secured,  so  that  not  more  than 
a  page  a  day  can  be  read,  even  that,  with  the  extra 
opportunity  of  the  Sundays,  will  mean,  if  it  be  con- 
tinuously kept  up,  several  volumes  a  year. 

One  should  become  acquainted  with  the  standard 
works.  Undoubtedly  there  are  excellent  books 
dropping  from  the  press  year  by  year,  and  among 
them  we  may  sometimes  discover  that  particular 
production  which  has  a  special  message  for  us, 
wonderfully  adapted  to  our  peculiar  need,  written, 
as  it  were,  for  our  eye  and  heart.  We  should  be  on 
the  lookout  for  such  a  prize  and  purchase  it  prompt- 
ly. Nevertheless,  there  are  certain  volumes  which 
have  been  so  long  fed  upon  by  the  Church,  which 
have  survived  so  many  vicissitudes  of  time,  as  to 
create  a  strong  presumption  in  their  favor.  We  may 
naturally  expect  that  what  many  generations  of 
Christ's  children  have  drawn  profit  from  will  prove 
also  profitable  to  us,  and  hence  we  approach  such 
writings  with  large  expectations  that  are  not  often 
disappointed.  We  shall  not,  of  course,  find  them  all 
equally  suited  to  our  own  times  or  our  own  indi- 
vidual tastes.    But  it  will  be  very  strange  if  some  of 

19 


Honey  from  Many  Hives 

them  do  not  become  exceedingly  dear  to  us,  veritable 
wells  of  salvation  out  of  which  we  shall  draw  water 
with  great  delight.  Opinions,  no  doubt,  will  differ 
considerably  as  to  just  what  these  standard  works 
may  be.  No  two  persons  would  make  precisely  the 
same  list,  if  it  were  of  any  length.  A  few,  however, 
are  in  all  men's  mouths,  and  quite  a  number  of 
others  would  obtain  the  general  suffrage  as  stand- 
ing in  the  front  rank.  But  it  is  very  noticeable,  and 
indeed  inevitable,  that  nearly  all  these  ancient  books, 
being  written  for  a  time  so  far  separated  from  our 
own,  in  a  foreign  country  most  probably,  and  per- 
haps by  an  author  belonging  to  a  different  branch 
of  the  Christian  Church,  contain  very  much  that  is 
not  adapted  to  these  days  or  our  circumstances.  To 
much  of  it,  very  likely,  exception  must  be  taken. 
Only  a  small  part  will  be  suitable  for  prolonged 
meditation,  and  fit  to  be  implicitly  followed.  But 
that  small  part  will  be  of  priceless  worth. 

It  was  a  consideration  of  this  fact  which  led  to  the 
preparation  of  the  book  which  the  reader  now  holds 
in  his  hand.  Some  forty  volumes,  most  of  them 
such  as  would  be  accounted  among  the  classics 
in  this  department,  have  been  carefully  searched 
and  made  to  yield  their  choicest,  most  distinctive 
thoughts  on  the  great  fundamental  themes  most 
closely  associated  with  devout  living.  Thus,  within 
a  small  compass  and  at  a  moderate  price,  the  cream 
of  these  twoscore  books,  some  of  them  rare,  is 
20 


Devotional  Reading 

brought  within  the  reach  of  everyone  whose  tastes 
run  in  this  direction.  It  is  not  to  be  supposed  that 
all  would  make  exactly  the  same  selections  as  those 
here  presented,  and  much  has  had  to  be  left  out 
which  would  be  of  profit ;  but  it  is  believed  that  every 
paragraph  of  this  book  will  richly  repay  repeated 
perusal,  and  that  in  every  case  there  is  given  a  fair 
sample  of  the  original  author's  best  contribution  to 
the  thought  of  the  world.  There  can  be  no  question 
that  he  who  properly  masters  these  thoughts  and 
follows  these  precepts  will  achieve  a  splendid  char- 
acter and  possess  a  happiness  such  as  few  of  earth's 
millions  can  at  all  conceive.  It  is  hoped  that  this 
little  book  will  be  found  worthy  to  lie  on  many  a 
table  beside  the  Bible  and  the  Hymnal,  as  in  full 
harmony  with  their  teachings  and  as  containing  the 
best  available  collection  of  uninspired  prose  homi- 
lies on  holiness.  If  it  shall  be  made  as  great  a  means 
of  grace  to  those  who  read  it  as  its  preparation,  ex- 
tending over  many  years,  has  been  made  to  him  who 
has  compiled  it,  much  good  will  certainly  be  done 
and  many  hearts  give  fresh  glory  to  God  through 
all  eternity.  May  he  grant  it,  for  his  name's  sake ! 
Amen. 

21 


Honey  from  Many  Hives 


^THE  IMITATION  OF  CHRIST.^ 

The  De  Imitatione  Christi — for  such  is  its  title 
in  the  original  Latin — is  so  well  known  to  all  read- 
ers of  good  books  that  it  hardly  needs  much  intro- 
duction. It  easily  stands  at  the  head  of  its  class. 
Among  uninspired  volumes  it  ranks  first  for  diffu- 
sion and  popularity.  Its  editions  in  various  lands, 
languages,  and  ages  are  to  be  counted  by  the  thou- 
sand. Many  years  ago  no  less  than  sixty  translations 
were  known  to  have  been  made  from  it  into  modern 
tongues,  and  the  number  must  be  now  much  in- 
creased. 

Its  reputed  writer  is  Thomas  Hamerken,  com- 
monly called  a  Kempis  from  a  little  town  near 
Cologne,  where  he  was  born  in  1380.  It  is  some- 
what doubtful  whether  he  wrote  it;  the  dispute 
about  the  matter  has  filled  a  hundred  volumes,  and 
many  are  inclined  to  ascribe  it  to  John  Gerson, 
Chancellor  of  the  University  of  Paris,  who  lived 
from  1363  to  1424.  But  it  is  probable  that  Thomas 
a  Kempis  will  always  retain  the  credit  of  the  author- 
ship. Not  much  is  known  about  his  life  save  that 
he  spent  seventy-one  of  the  ninety-one  years  to 
which  it  was  extended  in  the  monastery  of  St.  Agnes 
in  the  diocese  of  Cologne,  of  which  he  rose  to  be 
subprior,  or,  as  some  say,  superior.  Quiet  industry 
in  book  copying,  preaching,  composing  treatises, 
22 


"The  Imitation  of  Christ  '" 

and  other  such  exercises,  together  with  lonely  con- 
templation and  secret  prayer,  filled  up  the  gently 
gliding  days;  and  a  volume  was  produced  (among 
others  of  inferior  merit)  which  all  the  devout  have 
agreed  to  put  in  the  first  place  among  religious 
manuals. 

Dean  Farrar  has  well  said:  "It  is  the  legacy  of 
the  ages,  it  is  the  gospel  of  monasticism,  it  is  the 
psalter  of  the  solitary,  it  is  the  cyclic  utterance  of 
the  mystic,  it  is  the  epic  poem  of  the  inner  life. 
Whoever  was  the  composer  of  the  book  did  but 
gather  into  one  rich  casket  the  religious  workings 
and  interior  consolations,  the  wisdom  of  the  solitary 
experiences  which  had  been  wrung  from  many  ages 
of  Christian  life."  It  was  one  of  the  important  ele- 
ments in  the  making  of  John  Wesley,  as  in  the  case 
of  multitudes  more.  During  that  formative  period 
at  Oxford,  when  he  was  laying  out  the  lines  on 
which  his  life  was  to  be  guided.  Dr.  Abel  Stevens 
says,  "he  pored  over  the  pages  of  that  marvelous 
book,  De  Imitatione  Christi,  which  has  lent  the  fra- 
grance of  its  sanctity  to  every  language  of  the  civil- 
ized world,  and  which  by  its  peculiar  appositeness 
to  almost  every  aspiration,  misgiving,  or  consola- 
tion of  devout  minds,  has  seemed  more  a  production 
of  divine  inspiration  than  any  other  work  in  Chris- 
tian literature  except  the  Scriptures.  It  had  been  a 
favorite  with  his  father,  his  'great  and  old  com- 
panion.'"     After  reading  a  Kempis  Wesley  says: 

23 


Honey  from  Many  Hives 

''I  saw  that  simplicity  of  intention  and  purity  of  af- 
fection, one  design  in  all  we  speak  or  do,  one  desire 
ruling  all  our  tempers,  are  indeed  the  wings  of  the 
soul,  without  which  she  can  never  ascend  to  God. 
I  sought  after  this  from  that  hour."  So  grateful 
was  he  for  the  help  afforded  him  by  the  book,  and  so 
highly  did  he  prize  it,  that  just  as  soon  as  he  was  in 
a  position  to  use  the  printing  press  he  translated  it 
for  his  people  and  published  it  in  an  abridged  form, 
calling  it  The  Christian's  Pattern,  under  which  title 
the  Methodist  Book  Concern  still  issues  it. 

Being  written  nearly  five  hundred  years  ago,  and 
in  a  monastery,  the  book  is,  of  course,  not  altogether 
adapted  in  every  section  to  our  greatly  different 
modern  life.  But  its  main  principles  are  perennial, 
and  some  of  its  sentences  are  very  searching. 

The  quotations  which  we  append  contain,  we  be- 
lieve, the  very  best  portions;  but  there  is  the  less 
need  that  we  make  extensive  selection  since  the 
whole  book  is  easily  accessible  in  cheap  and  con- 
venient forms.  We  advise  the  reader  to  procure  a 
copy,  and  choose  for  repeated  perusal  those  particu- 
lar parts  best  adapted  to  his  individual  wants. 


ZEAL    FOR    IMPROVEMENT. 

The  principal   obstacle  to  the   reformation   and 
improvement  of  life  is  dread  of  the  difficulty  and 
labor  of  the  contest.     Only  they  make  eminent  ad- 
24 


"The  Imitation  of  Christ  '^ 

varices  in  holiness  who  resolutely  endeavor  to  con- 
quer in  those  things  that  are  most  disagreeable  and 
most  opposite  to  their  appetites  and  desires;  and 
then  chiefly  does  a  man  most  advance  to  higher  de- 
grees of  the  grace  of  God,  when  he  most  overcomes 
himself,  and  most  mortifies  his  own  spirit. 

But  though  all  men  have  not  the  same  degree  of 
evil  to  overcome,  yet  a  diligent  Christian,  zealous 
of  good  works,  who  has  more  and  stronger  passions 
to  subdue,  will  be  able  to  make  a  greater  progress 
than  he  that  is  inwardly  calm  and  outwardly  regu- 
lar, but  less  fervent  in  the  pursuit  of  holiness. 

Two  things  are  highly  useful  to  perfect  amend- 
ment: to  withdraw  from  those  sinful  gratifications 
to  which  nature  is  most  inclined,  and  to  labor  after 
that  virtue  in  which  we  are  most  deficient.  Be  par- 
ticularly careful,  also,  to  avoid  those  tempers  and  ac- 
tions that  chiefly  and  most  frequently  displease  thee 
in  others.  Wherever  thou  art,  turn  everything  to 
an  occasion  of  improvement :  if  thou  behold  or  hear 
of  good  examples,  let  them  kindle  in  thee  an  ardent 
desire  of  imitation ;  if  thou  seest  anything  blamable, 
beware  of  doing  it  thyself;  or  if  thou  hast  done  it, 
endeavor  to  amend  it  the  sooner.  The  zealous  and 
watchful  Christian  bears  patiently  and  performs 
cheerfully  whatever  is  commanded;  but  he  that  is 
cold  and  negligent  suffers  tribulation  upon  tribula- 
tion, and  of  all  men  is  most  miserable ;  for  he  is  des- 
titute of  inward  and  spiritual  comfort,  and  to  that 

25 


Honey  from  Many  Hives 

which  is  outward  and  carnal  he  is  forbidden  to  have 
recourse. 

When  a  man  is  so  far  advanced  in  the  Christian 
Hfe  as  not  to  seek  consolation  from  any  created 
thing,  then  does  he  first  begin  perfectly  to  enjoy 
God;  then  "in  whatever  state  he  is,  he  will  therewith 
be  content;"  then  neither  can  prosperity  exalt  nor 
adversity  depress  him ;  but  his  heart  is  wholly  fixed 
and  established  in  God,  who  is  his  All  in  All.  Re- 
flect that  it  is  only  the  fervent  and  diligent  soul  that 
is  prepared  for  all  duty  and  all  events;  that  it  is 
greater  toil  to  resist  evil  habits  and  violent  passions 
than  to  sweat  at  the  hardest  labor ;  that  he  who  is  not 
careful  to  resist  and  subdue  small  sins  will  insensibly 
fall  into  greater,  and  that  thou  shalt  always  have 
joy  in  the  evening  if  thou  hast  spent  the  day  well. 
Watch  over  thyself,  therefore;  excite  and  admonish 
thyself,  and,  whatever  is  done  by  others,  do  not  neg- 
lect thyself.  Thou  wilt  make  advances  in  imitating 
the  life  of  Christ  in  proportion  to  the  violence  with 
which  thou  deniest  thyself. 

TRUE    LEARNING. 

He  is  truly  good  who  hath  great  charity;  he  is 
truly  great  who  is  little  in  his  own  estimation  and 
rates  at  nothing  the  summit  of  w^orldly  honor;  he 
is  truly  wise  who  "counts  all  earthly  things  as  dross 
that  he  may  win  Christ;"  and  he  is  truly  learned 
who  hath  learned  to  do  the  will  of  God. 
26 


'The  Imitation  of  Christ  " 

There  is  no  other  cause  of  perplexity  and  disquiet 
but  an  unsubdued  will  and  unmortified  affections. 
A  holy  and  spiritual  mind  becomes  the  master  of  all 
his  outward  acts;  he  does  not  suffer  himself  to  be 
led  by  them  to  the  indulgence  of  inordinate  affec- 
tions that  terminate  in  self,  but  subjects  them  to  the 
unalterable  judgment  of  an  illuminated  and  sancti- 
fied spirit. 

No  conflict  is  so  severe  as  his  who  labors  to  sub- 
due himself;  but  in  this  we  must  be  continually  en- 
gaged if  we  would  be  strengthened  in  the  inner  man 
and  make  real  progress  toward  perfection.  Indeed, 
the  highest  perfection  we  can  attain  to  in  the  pres- 
ent state  is  alloyed  with  much  imperfection,  and 
our  best  knowledge  is  obscured  by  the  shades  of 
ignorance.  Because  men  are  more  solicitous  to 
learn  much  than  to  live  w^ll  they  fall  into  error, 
and  receive  little  or  no  benefit  from  their  studies. 
Assuredly  in  the  approaching  day  of  universal  judg- 
ment it  will  not  be  inquired  what  we  have  read,  but 
what  we  have  done;  not  how  eloquently  we  have 
spoken,  but  how  holily  we  have  lived. 

RIGHT    DESIRES. 

Let  this  be  the  language  of  all  thy  requests :  Lord, 
if  it  be  pleasing  to  thee,  may  this  be  granted  or 
withheld;  Lord,  if  this  tend  to  thy  honor,  let  it  be 
done  in  thy  name.  If  thou  seest  that  this  is  expedi- 
ent for  me,  and  will  promote  my  sanctification,  then 

27 


Honey  from  Many  Hives 

grant  it  me,  and  with  it  grace  to  use  it  to  thy  glory ; 
but  if  thou  knowest  it  will  prove  hurtful,  and  not 
conduce  to  the  health  of  my  soul,  remove  far  from 
me  my  desire.  For  every  desire  that  appears  to  man 
right  and  good  is  not  born  from  heaven;  and  it  is 
difficult  always  to  determine  truly  whether  desire  is 
prompted  by  the  good  Spirit  of  God,  or  the  evil 
spirit  of  the  enemy,  or  thine  own  selfish  spirit;  so 
that  many  have  found  themselves  involved  in  evil 
by  the  suggestions  of  Satan  or  the  impulse  of  self- 
love  who  thought  themselves  under  the  influence 
and  conduct  of  the  Spirit  of  God. 

Whatever,  therefore,  presents  itself  to  the  mind  as 
good,  let  it  be  desired  and  asked  in  the  fear  of  God 
and  with  profound  humility;  but  especially,  with  a 
total  resignation  of  thine  own  will,  refer  both  the 
desire  itself  and  the  accomplishment  of  it  to  Christ, 
and  say,  Lord,  thou  knowest  what  is  best;  let  this 
or  that  be  done  according  to  thy  will.  Give  me  what 
thou  wilt,  and  in  what  measure  and  at  what  time 
thou  wilt.  Do  with  me  as  thou  knowest  to  be  best, 
as  most  pleaseth  thee  and  will  tend  most  to  thy 
honor.  Place  me  where  thou  wilt,  and  freely  dis- 
pose of  me  in  all  things.  Lo,  I  am  in  thy  hands ;  lead 
and  turn  me  whithersoever  thou  pleasest.  I  am  thy 
servant,  prepared  for  all  submission  and  obedience. 
I  desire  not  to  live  to  myself,  but  to  thee;  O  grant 
it  may  be  truly  and  worthily.  Enable  me  to  die  to 
the  honors  and  pleasures  of  this  fallen  world. 
28 


*'The  Imitation  of  Christ  ^^ 

It  is  no  small  advantage  to  suppress  desire  even 
in  inconsiderable  gratifications.  Self-denial  is  the 
basis  of  spiritual  perfection,  and  he  that  truly  de- 
nies himself  is  arrived  at  a  state  of  great  freedom 
and  safety.  See  that  what  is  so  earnestly  sought 
from  God  is  sought  wholly  and  purely  for  his  honor. 
That  cannot  be  pure  which  is  mixed  with  self-inter- 
est. Make  not,  therefore,  thine  own  delight  and 
advantage,  but  the  will  and  honor  of  Christ,  the 
ground  and  measure  of  all  thy  requests.  For  if  thou 
judgest  according  to  truth  thou  wilt  cheerfully  sub- 
mit to  his  appointment,  and  always  prefer  the  ac- 
complishment of  his  will  to  the  gratification  of  thy 
desires. 

TEMPTATIONS. 

Restless  and  inordinate  desires  are  the  ground  of 
every  temptation.  Many,  by  endeavoring  to  fly 
from  temptations,  have  fallen  precipitately  into 
them;  for  it  is  not  by  flight,  but  by  patience  and 
humility,  that  we  must  become  superior  to  all  our 
enemies.  He  who  only  declines  the  outward  occa- 
sion, and  strives  not  to  eradicate  the  inward  prin- 
ciple, is  so  far  from  conquest  that  the  temptation  will 
recur  the  sooner  and  with  greater  violence,  and  he 
wall  feel  the  conflict  still  more  severe.  It  is  by 
gradual  advances,  rather  than  impetuous  efforts, 
that  victory  is  obtained ;  rather  by  patient  suffering 
that  looks  up  to  God  for  support  than  by  impatient 
solicitude  and  rigorous  austerity. 

29 


Honey  from  Many  Hives 

That  which  renders  the  first  assaults  of  tempta- 
tion pecuHarly  severe  and  dangerous  is  the  instabil- 
ity of  our  own  minds,  arising  from  the  want  of  faith 
in  God.  Evil  is  at  first  presented  to  the  mind  by  a 
single  suggestion;  the  imagination,  kindled  by  the 
idea,  seizes  it  with  strength,  and  feeds  upon  it ;  this 
produces  sensual  delight,  then  the  emotions  of  inor- 
dinate desire,  and  at  length  the  full  consent  of  the 
will. 

It  is,  indeed,  a  little  matter  for  a  man  to  be  holy 
and  devout  when  he  feels  not  the  pressure  of  any 
evil.  But  if,  in  the  midst  of  troubles,  he  maintains 
his  faith,  his  hope,  his  resignation,  and  ''in  patience 
possesses  his  soul,"  he  gives  a  considerable  evidence 
of  a  regenerated  nature.  Some,  however,  who  have 
been  blest  with  victory  in  combating  temptations  of 
the  most  rigorous  kind  are  yet  suffered  to  fall  even 
by  the  lightest  that  arise  in  the  occurrences  of  daily 
life;  that,  being  humbled  by  the  want  of  power  to 
resist  such  slight  attacks,  they  may  never  presume 
upon  their  own  strength  to  repel  those  that  are  more 
severe. 

Let  not  strange  temptations,  that  possess  thee 
against  thy  will,  disturb  the  quiet  of  thy  soul.  Main- 
tain only  an  unchangeable  resolution  of  obedience 
and  an  upright  intention  toward  God,  and  all  will 
be  well.  It  is  much  safer  for  most  men  not  to  be 
wholly  free  from  temptation,  but  rather  to  be  often 
assaulted,  lest  they  grow  secure. 
30 


*'The  Imitation  of  Christ  " 

the  way  to  peace. 

Behold  the  way  to  peace,  and  to  true  Uberty  of 
spirit.  I.  Constantly  endeavor  to  do  the  will  of 
another  rather  than  thine  own.  2.  Constantly 
choose  rather  to  want  less  than  to  have  more.  3.  Con- 
stantly choose  the  lowest  place  and  to  be  humble 
to  all.  4.  Constantly  desire  and  pray  that  the  will 
of  God  may  be  perfectly  accomplished  in  thee  and 
concerning  thee.  He  that  doeth  this  enters  into  the 
region  of  rest  and  peace. 

Let  not  thy  peace  depend  upon  the  commendation 
or  censure  of  ignorant  and  fallible  creatures  like 
thyself,  for  they  can  make  no  alteration  in  thy  real 
character.  True  peace  and  true  glory  are  to  be 
found  only  in  Christ;  and  he  that,  seeking  them  in 
him,  loves  not  the  praise  of  men,  nor  fears  their 
blame,  shall  enjoy  peace  in  great  abundance.  By 
love  of  human  praise,  and  fear  of  human  censure, 
nothing  but  disorder  and  disquietude  are  produced. 

The  moment  a  man  gives  way  to  inordinate  de- 
sire disquietude  and  torment  take  possession  of  his 
heart.  The  proud  and  the  covetous  are  never  at 
rest,  but  the  humble  and  poor  in  spirit  possess  their 
souls  in  the  plentitude  of  peace.  He  that  is  not  per- 
fectly dead  to  himself  is  soon  tempted  and  easily 
subdued,  even  in  the  most  ordinary  occurrences  of 
life.  It  is  not  by  indulging  but  by  resisting  our  pas- 
sions that  true  peace  of  heart  is  to  be  found.  It  can- 
3  31 


Honey  from  Many  Hives 

not  be  the  portion  of  him  that  is  carnal,  nor  of  him 
that  is  devoted  to  a  worldly  life;  it  dwells  only  with 
the  humble  and  the  spiritual. 

GENUINE    HUMILITY. 

Set  thyself  in  the  lowest  place,  and  the  highest 
shall  be  given  thee;  for  the  more  lofty  the  building 
is  designed  to  be,  the  deeper  must  the  foundations 
be  laid.  The  greatest  saints  in  the  sight  of  God  are 
the  least  in  their  own  esteem ;  and  the  height  of  their 
glory  is  always  in  proportion  to  the  depth  of  their 
humility.  Those  that  are  filled  with  true  and 
heavenly  glory  have  no  place  for  the  desire  of  that 
which  is  earthly  and  vain;  being  rooted  and  estab- 
lished in  God,  they  cannot  possibly  be  lifted  up  in 
self-exaltation. 

Do  not  think  thou  art  better  than  others,  lest,  in 
the  sight  of  God,  who  only  knoweth  what  is  in  man, 
thou  be  found  worse.  Be  not  proud  of  that  in  which 
thou  art  supposed  to  excel,  however  honored  and 
esteemed  by  men;  for  the  judgment  of  God  and  the 
judgment  of  men  are  infinitely  different,  and  that 
displeaseth  him  which  is  commonly  pleasing  to 
them.  Whatever  good  thou  art  truly  conscious  of, 
think  more  highly  of  the  good  of  others,  that  thou 
mayest  preserve  the  humility  of  thy  spirit.  To  place 
thyself  lower  than  all  mankind  can  do  thee  no  hurt; 
but  much  hurt  may  be  done  by  preferring  thyself  to 
a  single  individual.  Perpetual  peace  dwelleth  with 
32 


"The  Imitation  of  Christ  " 

the  humble;  but  envy,  indignation,  and  wrath  dis- 
tract the  heart  of  the  proud. 

The  humble  man  God  protects  and  delivers;  the 
humble  he  loves  and  comforts;  to  the  humble 
he  condescends;  on  the  humble  he  bestows  more 
abundant  measures  of  his  grace,  and  after  his 
humiliation  exalts  him  to  glory;  to  the  humble  he 
reveals  the  mysteries  of  redemption,  and  sweetly  in- 
vites and  powerfully  draws  him  to  himself.  The 
humble  man,  though  surrounded  with  the  scorn  and 
reproach  of  the  world,  is  still  in  peace;  for  the  sta- 
bility of  his  peace  resteth  not  upon  the  world,  but 
upon  God.  Do  not  think  that  thou  hast  made  any 
progress  toward  perfection  till  thou  feelest  that  thou 
art  "less  than  the  least  of  all"  human  beings. 

To  think  of  having  done  well  without  self-esteem 
is  an  evidence  of  true  humility,  as  it  is  one  evidence 
of  great  faith  to  abandon  the  hope  of  consolation 
from  created  things.  Think  on  the  evil  that  is  in 
thee  with  deep  compunction  and  self -abhorrence, 
and  think  on  the  good  without  self-esteem  and  self- 
exaltation.  There  is  in  thee  no  good  which  thou 
canst  glory  in  as  thine  own. 

The  more  thou  knowest,  and  the  better  thou  un- 
derstandest,  the  more  severe  will  be  thy  condemna- 
tion unless  thy  life  be  proportionably  more  holy.  Be 
not,  therefore,  exalted  for  any  uncommon  skill  in 
any  art  or  science;  but  let  the  superior  knowledge 
that  is  given  thee  make  thee  more  fearful  and  more 

33 


Honey  from  Many  Hives 

watchful  over  thyself.  If  thou  supposest  that  thou 
knowest  many  things,  consider  how  many  more 
things  there  are  which  thou  knowest  not  at  all ;  and 
instead  of  being  exalted  with  a  high  opinion  of  thy 
great  knowledge,  be  rather  abased  by  a  humble 
sense  of  thy  much  greater  ignorance.  And  why 
dost  thou  prefer  thyself  to  another,  since  thou  may- 
est  find  many  who  are  more  learned  than  thou  art, 
and  better  instructed  in  the  will  of  God  ?  The  high- 
est and  most  profitable  learning  is  the  knowledge 
and  contempt  of  ourselves;  and  to  have  no  opinion 
of  our  own  merit,  and  always  to  think  well  and 
highly  of  others,  is  an  evidence  of  great  wisdom 
and  perfection. 

SIMPLICITY  AND   PURITY. 

Simplicity  and  purity  are  the  two  wings  with 
which  man  soars  above  earth  and  all  temporary  na- 
ture. Simplicity  is  in  the  intention,  purity  is  in  the 
affection;  simplicity  turns  to  God,  purity  enjoys 
him.  No  good  action  will  be  difficult  and  painful  if 
thou  art  free  from  inordinate  affection.  And  this 
internal  freedom  thou  wilt  enjoy  when  it  is  the  one 
simple  intention  of  thy  mind  to  obey  the  will  of  God 
and  do  good  to  thy  fellow-creatures. 

Thy  desires  must  be  wholly  referred  to  Christ; 

and,  instead  of  loving  thyself,  and  following  thine 

own  partial  views,  thou  must  love  only  his  will,  and 

in  resignation  and  obedience  be  zealous  to  fulfill  it. 

34 


"The  Imitation  of  Christ  " 

When  desire  burns  in  thy  heart,  and  urges  thee  on 
some  pursuit,  suspend  its  influence  for  a  while  and 
consider  whether  it  is  kindled  by  the  love  of  Christ's 
honor  or  thine  own  personal  advantage.  If  he  is  the 
pure  principle  that  gives  it  birth,  thou  mayest  yield 
thyself  to  its  impulse  without  fear;  and,  whatever 
he  ordains,  thou  wilt  enjoy  the  event  in  tranquillity 
and  peace.  But  if  it  be  self-seeking,  hidden  under 
the  disguise  of  zeal  for  the  Lord,  this  will  produce 
obstruction,  disappointment,  and  distress.  It  is  al- 
ways necessary  to  resist  the  sensual  appetite  and,  by 
steady  opposition,  subdue  its  power;  to  regard  not 
what  the  flesh  likes  or  dislikes,  but  to  labor  to  bring 
it,  whether  with  or  against  its  will,  under  subjection 
to  the  spirit.  And  it  must  be  thus  opposed,  and  thus 
compelled  to  absolute  obedience,  till  it  is  ready  to 
obey  in  all  things,  and  has  learned  to  be  content  in 
every  condition;  to  accept  of  the  most  ordinary  ac- 
commodations, and  not  to  murmur  at  the  greatest 
inconvenience. 

THE   LOVE   OF    JESUS. 

Blessed  is  he  who  knows  w^hat  it  is  to  love  Jesus, 
and  for  his  sake  to  despise  himself.  To  preserve 
this  love  we  must  relinquish  the  love  of  self  and  all 
creatures ;  for  Jesus  will  be  loved  alone.  If  the  heart 
was  emptied  of  self-love  and  of  the  love  of  creatures 
whom  thou  lovest  only  for  thine  own  sake,  Jesus 
would  dwell  with  thee  continually.  If  in  all  things 
thou  seekest  Jesus,  thou  wilt  surely  find  him  in  all ; 

35 


Honey  from  Many  Hives 

and  if  thou  seekest  thyself,  thou  wilt,  indeed,  find 
thyself,  but  to  thine  own  destruction. 

When  Jesus  is  present  all  is  well,  and  no  labor 
seems  difficult;  but  when  he  is  absent  the  least  ad- 
versity is  insupportable.  When  Jesus  is  silent  all 
comfort  withers:  but  the  moment  he  speaks  again 
the  soul  rises  from  her  distress.  To  be  without 
Jesus  is  to  be  in  the  depths  of  hell ;  to  be  with  him 
is  to  be  in  paradise.  That  man  only  is  poor  in  this 
world  who  lives  without  Jesus;  and  that  man  only 
is  rich  with  whom  Jesus  delights  to  dwell.  Be 
humble  and  peaceful,  and  Jesus  will  come  to  thee; 
be  devout  and  meek,  and  he  will  dwell  with  thee. 
Men  are  to  be  loved  only  for  the  sake  of  Jesus,  but 
Jesus  is  to  be  loved  for  himself.  Jesus  alone  is  to  be 
loved  without  reserve  and  without  measure;  be- 
cause, of  all  that  we  can  possibly  love,  he  alone  is 
infinite  goodness  and  faithfulness. 

THE    PRAISE    OF    MEN. 

He  only  can  have  great  tranquillity  whose  happi- 
ness depends  not  on  the  praise  and  dispraise  of  men. 
If  thy  conscience  was  pure  thou  wouldst  be  con- 
tented in  every  condition,  and  undisturbed  by  the 
opinions  and  reports  of  men  concerning  thee;  for 
their  commendations  can  add  nothing  to  thy  holi- 
ness, nor  their  censures  take  anything  from  it. 
What  thou  art  thou  art;  nor  can  the  praise  of  the 
whole  world  make  thee  greater  in  the  sight  of  God. 
36 


"The  Imitation  of  Christ  " 

The  more,  therefore,  the  attention  is  fixed  upon  the 
true  state  of  thy  spirit  the  less  wilt  thou  regard  what 
is  said  of  thee  in  the  world. 

If  thou  hadst  but  once  "known  the  fellowship  of 
the  sufferings  of  Jesus,"  and  been  sensible,  though 
in  a  small  degree,  of  the  divine  order  of  his  love, 
thou  wouldst  be  more  indifferent  about  thine  own 
personal  share  in  the  good  and  evil  of  the  present 
life;  and,  far  from  courting  the  favor  and  applause 
of  men,  w^ouldst  rather  rejoice  to  meet  with  their 
reproach  and  scorn,  for  the  sake  of  Jesus.  He  that 
loves  Jesus,  who  is  the  Truth,  and  is  delivered  from 
the  slavery  of  inordinate  desire,  can  always  freely 
turn  to  God  and,  raising  himself  in  spirit  above  him- 
self, enjoy  some  portion  of  the  blessed  repose  of 
heaven. 

That  man  is  truly  wise,  and  taught  not  of  men 
but  of  God,  who  perceiveth  and  judgeth  of  things 
as  they  are  in  themselves,  and  not  as  they  are  dis- 
tinguished by  names  and  general  estimation.  He 
that  has  known  the  power  of  the  spiritual  life,  and 
withdrawn  his  attention  from  the  perishing  interests 
of  the  world,  is  not  dependent  on  time  or  place  for 
the  exercise  of  devotion.  He  can  soon  recollect  him- 
self, because  he  is  never  wholly  engaged  by  sensible 
objects.  His  tranquillity  is  not  interrupted  by 
bodily  labor  or  inevitable  business,  but  with  calm- 
ness he  accommodates  himself  to  events  as  they  take 
place.     He  is  not  moved  by  the  capricious  humors 

37 


Honey  from  Many  Hives 

and  perverse  behavior  of  men.  If  the  frame  of  thy 
spirit  were  in  right  order,  and  thou  wert  inwardly 
pure,  all  outward  things  would  conduce  to  thy  im- 
provement in  holiness,  and  work  together  for  thy 
everlasting  good.  And  because  thou  art  disgusted 
by  a  thousand  objects,  and  disturbed  by  a  thousand 
events,  it  is  evident  that  thou  art  not  yet  "crucified 
to  the  world,"  nor  the  world  to  thee. 

If  the  truth  make  thee  free,  thou  shalt  be  "free 
indeed,"  and  shalt  hear  without  emotion  the  com- 
mendations or  censures  of  the  world.  He  that  liveth 
not  in  the  presence  of  Christ,  manifested  in  his 
heart,  is  disturbed  by  the  lightest  breath  of  human 
censure;  but  he  that  referreth  his  cause  to  the  Lord 
shall  be  free  from  the  fear  of  man. 

THE    CROSS. 

In  the  cross  is  life,  health,  protection  from  every 
enemy;  from  the  cross  are  derived  heavenly  meek- 
ness, true  fortitude,  the  joys  of  the  spirit,  the  con- 
quest of  self,  the  perfection  of  holiness.  Take  up 
thy  cross,  therefore,  and  follow  Jesus  in  the  path 
that  leads  to  everlasting  peace.  The  cross  is  always 
ready,  and  waits  for  thee  in  every  place ;  run  where 
thou  wilt,  thou  canst  not  avoid  it.  And  if  thou 
wouldst  enjoy  peace,  and  obtain  the  unfading  crown 
of  glory,  it  is  necessary  that  in  every  place,  and  in 
all  events,  thou  shouldst  bear  it  willingly,  and  in 
patience  possess  thy  soul. 

38 


"The  Imitation  of  Christ  " 

The  life  of  Christ  was  a  continual  cross,  an  un- 
broken chain  of  sufferings ;  and  desirest  thou  a  per- 
petuity of  repose  and  joy?  To  suffer  is  thy  portion, 
and  to  suffer  patiently  and  willingly  is  the  great 
testimony  of  love  and  allegiance  to  thy  Lord.  It  is 
not  in  man  to  love  and  to  bear  the  cross;  to  resist 
the  appetites  of  the  body,  and  to  bring  them  under 
absolute  subjection  to  the  spirit;  to  shun  honors;  to 
receive  affronts  with  meekness;  to  despise  himself, 
and  willingly  be  despised  by  others;  to  bear  with 
calm  resignation  the  loss  of  fortune,  health,  and 
friends;  and  to  have  no  desire  after  the  riches,  the 
honors,  and  the  pleasures  of  the  world.  If  thou  de- 
pendest  upon  thine  own  will  to,  do  and  to  suffer  all 
this,  thou  wilt  find  thyself  as  unable  to  accomplish 
it  as  to  create  another  world;  turn  to  the  divine 
power,  and  the  strength  of  Omnipotence  will  be  im- 
parted. 

Thy  life  must  be  a  continual  death  to  the  appe- 
tites and  passions  of  fallen  nature;  and  be  assured 
the  more  perfectly  thou  diest  to  thyself  the  more 
truly  wilt  thou  live  to  God.  When,  therefore,  we 
have  read  all  books  and  examined  all  methods  to  find 
out  the  path  that  will  lead  us  to  heaven,  this  conclu- 
sion only  will  remain,  that  "through  much  tribula- 
tion" we  must  enter  into  the  kingdom  of  God. 

Trials  will  contribute  more  to  the  perfection  of 
thy  spirit  than  the  gratification  of  thy  will  in  the 
enjoyment  of  perpetual  sunshine.     The  safety  and 

39 


Honey  from  Many  Hives 

blessedness  of  man's  state  in  this  life  are  not  to  be 
estimated  by  the  number  of  his  consolations,  nor  by 
his  critical  knowledge  of  Holy  Scripture,  nor  his 
exaltation  to  dignity  and  power;  but  by  his  being 
grounded  and  established  in  humility  and  filled  with 
divine  charity,  and  by  seeking  in  all  he  doth  the 
glory  of  God. 

LIBERTY    OF    SPIRIT. 

Liberty  of  spirit  cannot  possibly  be  acquired  until, 
with  the  whole  heart,  we  are  resigned,  in  all  situa- 
tions, to  the  will  of  God.  Go  where  thou  wilt,  rest 
is  not  to  be  found  but  in  humble  submission  to  the 
divine  will.  A  fond  imagination  of  being  easier  in 
any  place  than  that  which  Providence  has  assigned 
us,  and  a  desire  of  change  grounded  upon  it,  are 
both  deceitful  and  tormenting. 

Keep  a  strict  guard  over  all  thy  words  and  ac- 
tions; let  the  bent  of  thy  mind  be  to  please  Christ 
only,  and  to  desire  and  seek  after  no  good  but  him ; 
and  if,  with  this,  thou  refrainest  from  censuring  the 
Avords  and  actions  of  other  men,  and  dost  not  per- 
plex thy  spirit  with  business  that  is  not  committed  to 
thy  trust,  thou  wilt  but  seldom  feel  trouble,  and 
never  feel  it  much. 

If  thy  love  were  pure,  and  fixed  only  upon  Christ, 
no  creature  would  have  power  to  enslave  thee.  Es- 
tablish thyself  in  absolute  resignation  to  his  good 
pleasure  and  thou  canst  sufTer  no  evil.  It  is  not  the 
acquisition  nor  the  increase  of  external  good  that 
40 


"The  Imitation  of  Christ  ^' 

will  give  thee  repose  and  peace,  but  rather  the  con- 
tempt of  it  and  rooting  the  very  desire  out  of  thy 
heart;  not  only  of  the  luxury  of  wealth,  but  of  the 
pomp  of  glory  and  the  enjoyment  of  praise.  The 
fruitful  root  of  every  evil  is  thine  own  unsubdued, 
selfish  will. 

Keep  invariably  to  this  short  but  perfect  rule: 
Abandon  all  and  thou  shalt  possess  all ;  relinquish 
desire  and  thou  shalt  find  rest.  Revolve  this  again 
and  again  in  thy  mind;  and  when  thou  hast  trans- 
fused it  into  thy  practice  thou  wilt  understand  all 
things.  What  can  be  more  at  rest  than  the  heart 
that  in  singleness  and  simplicity  regardeth  only 
Christ  ?  What  more  free  than  the  soul  that  hath  no 
earthly  desires? 

Nothing  should  give  so  much  joy  to  the  heart  of 
him  that  truly  loveth  thee,  O  God,  and  is  truly  sen- 
sible of  thy  undeserved  mercies,  as  the  perfect  ac- 
complishment of  thy  blessed  will.  He  should  feel 
so  much  complacency  and  acquiescence  as  to  be 
abased  as  willingly  as  others  are  exalted ;  to  be  as 
peaceful  and  contented  in  the  lowest  place  as  others 
are  in  the  highest,  and  as  gladly  to  accept  of  a  state 
of  weakness  and  meanness  as  others  do  of  the  splen- 
did honors  and  the  most  extensive  power.  The  ac- 
complishment of  thy  will  and  the  glory  of  thy  name 
should  transcend  all  other  considerations,  and  pro- 
duce more  comfort  and  peace  than  all  the  personal 
benefits  which  have  been  or  can  possibly  be  conferred. 

41 


Honey  from  Many  Hives 

Often  the  designs  of  others  will  succeed  and  thine 
prove  abortive;  what  others  say  shall  be  listened  to 
with  eager  attention,  but  what  thou  sayest  shall 
either  not  be  heard  or  be  rejected  with  disdain; 
others  shall  ask  once  and  receive,  thou  shalt  ask 
often  and  not  obtain ;  the  tongue  of  fame  shall  speak 
long  and  loud  of  the  accomplishments  of  others,  and 
be  utterly  silent  of  thine;  others  shall  be  advanced 
to  stations  of  wealth  and  honor  while  thou  art 
passed  by  as  unworthy  of  trust  or  incapable  of  serv- 
ice. At  such  trials  nature  will  be  greatly  offended 
and  grieved,  and  it  will  require  a  severe  struggle  to 
repress  resentment ;  yet  much  benefit  will  be  received 
from  a  meek  and  silent  submission ;  for  by  such  the 
servant  of  the  Lord  proves  his  fidelity  in  denying 
himself  and  subduing  his  corrupt  appetites  and  pas- 
sions. 

PATIENCE. 

He  is  not  patient  who  will  suffer  but  a  certain 
degree  of  evil,  and  only  from  particular  persons. 
The  truly  patient  man  considers  not  by  whom  his 
trials  come,  whether  by  his  superior,  his  equal,  or 
his  inferior,  w^hether  by  the  good  and  holy  or  the 
impious  and  the  wicked.  But  whatever  be  the  ad- 
versity that  befalls  him,  however  often  it  is  renewed, 
or  by  whomsoever  it  is  administered,  he  receives  all 
with  thankfulness,  as  from  the  hand  of  God,  and 
esteems  it  great  gain.  There  is  no  suffering,  be  it 
ever  so  small,  that  is  patiently  endured  for  the  sake 
42 


"The  Imitation  of  Christ  " 

of  God  which  will  not  be  honored  with  his  accept- 
ance and  blessing. 

Humility  and  patience  under  adversity  are  more 
acceptable  to  Christ  than  joy  and  fervor  when  all  is 
prosperous  and  peaceful.  Why  art  thou  offended 
and  grieved  at  every  little  injury  from  men,  when, 
if  it  were  much  greater,  it  ought  to  be  borne  with- 
out emotion?  No  evil  is  permitted  to  befall  thee 
but  what  may  be  made  productive  of  a  much  greater 
good.  When  thou  meetest  with  injury  from  the 
violence  or  treachery  of  men  exert  all  thy  resolution 
to  drive  the  thoughts  of  it  from  thy  heart;  but  if  it 
toucheth  thee  too  sensibly  to  be  soon  buried  in  for- 
getfulness  let  it  neither  depress  nor  vex  thee ;  and  if 
thou  canst  not  bear  it  cheerfully,  at  least  bear  it 
patiently. 

BRIEF    PETITIONS. 

Grant,  O  Lord,  that  from  this  hour  I  may  know 
only  that  which  is  worthy  to  be  known;  I  may  love 
only  that  which  is  truly  lovely;  I  may  praise  only 
that  which  chiefly  pleaseth  thee ;  I  may  esteem  what 
thou  esteemest,  and  despise  that  which  is  con- 
temptible in  thy  sight.  Suffer  me  no  longer  to 
judge  by  the  imperfect  perception  of  my  own  senses, 
or  of  the  senses  of  men  ignorant  like  myself;  but 
enable  me  to  judge  both  of  visible  and  invisible 
things  by  the  Spirit  of  Truth,  and,  above  all,  to 
know  and  to  obey  thy  will. 

Enable  me  to  die  to  the  riches  and  honors,  the 

43 


IfoNKV  KKDM  Many   Hivks 

cares  ;i  IK  I  plc'isincs  of  lliis  f.illcn  vvoihl;  ;iiifl  in  imi- 
l.'ilioii  ol  liic'c,  and  lor  lliy  sake,  lo  love  ohscnrily 
.'iimI  \()  hc.'ir  conlcinj)!.  r>iit,  hanscciKlin^^  all  I  can 
desire,  1^1  aiil  llial  I  may  icsl  in  llicc,  and  in  lliy  jx-act! 
I)ossess  my  sonl.  'I'lion  art  il,  line  ]>ca(c,  llion  ait  its 
only  rest  ;  lor  willionl  llicc  it  i:,  all  darkness,  dis- 
ordci,  and  <li',f|nict  ndc.  In  llii:,  j)cacc,  O  Loid,  even 
III  Mice,  the  Mi|)i<inc  and  everlasting^  K<'"d,  I  will 
"sleep  :nid  lake  my  rest." 

Lord,  I  will  freely  suffer  for  tliy  sake  whatever 
aniielioii  llioii  perniittest  lo  coine  upon  me;  I  will 
indillerenlly  receive  fi'oni  lliee  sweet  and  hitter,  joy 
and  sorrow,  j',ood  and  evil,  h'or  all  llial  hefalleth 
me  I  will  lliank  the  love  that  j)roni|)l',  the  jdft,  and 
revereiK  (•  the  hand  that  confers  it.  Keep  iiie  only 
lioin  '.in,  ;nid  I  will  lear  neither  death  nor  hell  ;  cast 
nie  not  off  forever,  nor  hlol  my  name  out  of  the 
hook  ol  lile,  and  no  tiihiilalioii  ;Jiall  have  power  tO 
Inn  t  me. 

lirin^-  my  will,  O  Lord,  into  line  and  nnallerahlc 
siihjectioii  to  thine,  and  do  with  me  what  lIioii 
pleasest ;  for  whatever  is  done  hy  thee  cannot  hut  he 
^^ood.  If  thoii  |)oiirest  thy  li^dit  Upon  me,  and  Inrn- 
esl  my  iii^ht  int(»  day,  hicssed  he  thy  name;  and  if 
Ihon  lea  vest  nie  in  darkness,  hlessed  also  he  thy 
name;  if  tlioii  csxallesl  me  with  the  eonsr)lations  of 
(hy  Spirit,  or  hnmhlest  me  under  the  afflictions  of 
fallen  nalnre,  still  may  thy  holy  name  he  forever 
blessed. 
44 


"'I  III.    \  :a  11  All'): :    oi    (  iii'is'/'  " 

O  \j)V<\  <!<)<],  \i<)\y  I'-'itlicr,  \t<:  tlioii  McsscH  ]>',•// 
;in'l  foK'/crl  ior  wli.'ilcvj  tlioii  v/illcst.  ih  done,  ;i.h'l 
;ill  ili;it  tli'/i)  wiliest,  is  i.r/)<t'\.  I J  A  t.liy  servant  rejoice 
jjol  in  Ijiinself,  nor  in  .'i,ny  other  crealiire,  hni  in 
thee  ;  for  t  jioii  only  ;)rf  the  ohjert  of  true  joy.  'I  lion, 
O  LomI,  ;ii1  my  Iiojm:  and  exiiltation,  niy  ri;4litcoijs 
ncss  ;in'l  '  rov/n  of  jHory. 

<'ir;)nt  fli;)!  I  m-'iy  carefully  hliiin  fLtft'iy  ;ui'l  pa- 
tif-Dtly  hf-ir  '  out  raHielion  ;  fl);i,t,  bein^  neitjier  din- 
tnrb<'l  liy  the  in'h'  breath  r^f  impotent  r;ij;e  nor  <:i\) 
tivated  \)y  the  'oftn'-,'.  of  'lelusivc  praise,  1  m.iy 
securely  pass  on  in  the  p;)lh  of  life,  v/hich,  \>y  thy 
grace,  I  have  hegun  to  treaH. 

Dearest  Jesus,  spouse  of  my  sonl,  suj^reme  ;/;urcc 
of  lif^ht  ;m'l  lovf,  uik]  vjvcrei^^n  i.onl  of  univrsal 
nature'  ^ )  th;)t  1  h;<'I  tlie  win^s  of  true  liberty,  that 
T  mij(ht  take  my  flight  to  thee  an^l  he  at  rest!  When 
will  it  ]xt  ^rrunUu]  ma,  in  silcmt  an'l  peaceful  abstrac- 
tion from  ;ill  createrl  bein^,  tr>  **taste  au'l  see  hov/ 
^^oorl"  thr.M  ;)rt,  O  Lor'l,  my  ()< ,']\  V/hr-n  ',h;)ll  I 
be  v/holly  .'(h'orhf'l  in  thy  fullness!  When  hball  I 
lose,  in  the  love  of  thf-^-,  ;)11  p'-rrq)tion  of  my.flf,  .'m^I 
have  no  sense  of  any  bf-inj;  hut  thhie ! 

SIJCCF'.STTVK  SKNTRVCRS. 

V.oc:^)  tbine  eye  turne^-l  inwanlly  upon  thyself,  uw] 
l>eware  of  ]\v]'yn\y  the  actions  of  oth^-r..     In  jn^lr'' 
in^  others  a  man  labors  fo  no  purpose,  commonly 
errs,  anrl  easily  sins;  but  in  <-/;ufiininj;  ;ukI  jn^lronr' 
himself  be  is  always  v/isely  an^l  usefully  f-t/iploy*'}. 


Honey  from  Many  Hives 

After  all,  the  most  perfect  peace  to  which  we  can 
attain  in  this  miserable  life  consists  rather  in  meek 
and  patient  suffering  than  in  an  exemption  from  ad- 
versity; and  he  that  has  learned  most  to  suffer  will 
certainly  possess  the  greatest  share  of  peace :  he  is 
the  conqueror  of  himself,  the  lord  of  the  world,  the 
friend  of  Christ,  and  the  heir  of  heaven! 

It  requires  long  and  severe  conflicts  entirely  to 
subdue  the  earthly  and  selfish  nature  and  turn  all  the 
desire  of  the  soul  to  God.  He  that  trusts  to  his  own 
wisdom  and  strength  is  easily  seduced  to  seek  repose 
in  human  consolation ;  but  he  that  truly  loves  Christ 
and  depends  only  upon  his  redeeming  power  within 
him,  as  the  principle  of  holiness  and  truth,  turns  not 
aside  to  such  vain  comforts,  but  rather  exercises 
self-denial,  and  for  the  sake  of  Christ  endures  the 
most  painful  labors. 

All  inspection  and  all  judgment  being  referred  to 
Christ,  study  thou  only  to  preserve  thyself  in  true 
peace  and  leave  the  restless  to  be  as  they  will.  They 
cannot  deceive  Omniscience ;  and  whatever  evil  they 
have  done  or  said,  it  will  fall  upon  their  own 
heads. 

Perfection  consists  in  offering  up  thyself  with  thy 
whole  heart  to  the  will  of  God ;  never  seeking  thine 
own  will  either  in  small  or  great  respects ;  but  with 
an  equal  mind  weighing  all  events  in  the  balance  of 
the  sanctuary,  and  receiving  both  prosperity  and 
adversity  with  continual  thanksgiving. 
46 


'The  Imitation  of  Christ  " 

With  what  confidence  and  peace  shall  that  man, 
in  the  hour  of  his  dissolution,  look  on  death  whom 
no  personal  affection  or  worldly  interest  binds  down 
to  the  present  life.  When  self  is  once  overcome  the 
conquest  of  every  other  evil  will  be  easy.  This  is 
the  true  victory,  this  is  the  glorious  triumph  of  the 
new  man! 

How  often  has  the  growth  of  holiness  been 
checked  by  its  being  too  hastily  made  known  and  too 
highly  commended !  And  how  greatly  hath  it  flour- 
ished in  that  humble  state  of  silence  and  obscurity 
so  desirable  in  the  present  life,  which  is  one  scene  of 
temptation,  one  continual  warfare. 

The  righteous  should  never  be  moved  by  what- 
ever befalls  him,  knowing  that  it  comes  from  the 
hand  of  God  and  is  to  promote  the  important  busi- 
ness of  our  redemption.  Without  God  nothing  is 
done  upon  the  face  of  the  earth. 

*'He  that  folio weth  me  shall  not  walk  in  darkness, 
but  shall  have  the  light  of  life."  These  are  the 
words  of  Christ;  by  which  we  are  taught  that  it  is 
only  by  a  conformity  to  his  life  and  spirit  that  we 
can  be  truly  enlightened  and  delivered  from  all 
blindness  of  heart.  Let  it,  therefore,  be  the  princi- 
pal employment  of  our  minds  to  meditate  on  the  life 
of  Christ. 

A  holy  life  is  a  continual  feast,  and  a  pure  con- 
science the  foundation  of  a  firm  and  immovable  con- 
fidence in  God. 

4  47 


Honey  from  Many  Hives 

It  is  an  evidence  of  true  wisdom  not  to  be  precipi- 
tate in  our  actions,  nor  inflexible  in  our  opinions; 
and  it  is  a  part  of  the  same  wisdom  not  to  give  hasty 
credit  to  every  word  that  is  spoken,  nor  immediately 
to  communicate  to  others  what  we  have  heard,  or 
even  what  we  believe. 

O,  if  thou  didst  but  consider  what  peace  thou  wilt 
bring  to  thyself,  and  what  joy  thou  wilt  produce  in 
heaven,  by  a  life  conformed  to  the  life  of  Christ,  I 
think  thou  wouldst  be  more  watchful  and  zealous  for 
thy  continual  advancement  toward  spiritual  perfec- 
tion. 

It  is  good  for  a  man  to  meet  with  contradiction 
and  reproach ;  to  be  evil  thought  of,  and  evil  spoken 
of,  even  when  his  intentions  are  upright  and  his 
actions  blameless.  For  this  keeps  him  humble,  and 
is  a  powerful  antidote  to  the  poison  of  vainglory. 

Spiritual  conferences  are  highly  serviceable  to 
spiritual  improvement,  especially  when  persons  of 
one  heart  and  one  mind  associate  together  in  the 
fear  and  love  of  God. 

Without  love  the  external  work  profiteth  nothing ; 
but  whatever  is  done  from  love,  however  trifling 
and  contemptible  in  the  opinion  of  men,  is  wholly 
fruitful  in  the  acceptance  of  God,  who  regardeth 
more  the  degree  of  love  with  which  we  act  than 
what  or  how  much  we  have  performed.  He  doeth 
much  who  loveth  much ;  he  doeth  much  who  doeth 
well;  and  he  doeth  much  and  well  who  constantly 
48 


*'The  Imitation  of  Christ  '^ 

preferreth  the  good  of  the  community  to  the  grati- 
fication of  his  own  will. 

Endeavor  to  be  always  patient  of  the  faults  and 
imperfections  of  others;  for  thou  hast  many  faults 
and  imperfections  that  require  a  reciprocation  of 
forbearance.  If  all  men  were  perfect  we  should 
meet  with  nothing  in  the  conduct  of  others  to  suffer 
for  the  sake  of  God.   . 

We  ought  every  day  to  renew  our  holy  resolu- 
tions, and  excite  ourselves  to  more  animated  fervor, 
as  if  it  were  the  first  day  of  our  conversion;  and  to 
say,  Assist  me,  O  Lord  God,  in  my  resolutions  to 
devote  myself  to  thy  holy  service;  and  grant  that 
this  day  I  may  begin  to  walk  perfectly,  because  all 
that  I  have  done  hitherto  is  nothing. 

No  man  can  safely  go  abroad  that  does  not  love 
to  stay  at  home;  no  man  can  safely  speak  that  does 
not  willingly  hold  his  tongue;  no  man  can  safely 
govern  that  would  not  cheerfully  become  subject; 
no  man  can  safely  command  that  has  not  truly 
learned  to  obey;  and  no  man  can  safely  rejoice  but 
he  that  has  the  testimony  of  a  good  conscience. 

Grieve  not  that  thou  dost  not  enjoy  the  favor  of 
men,  but  rather  grieve  that  thou  hast  not  walked 
with  that  holy  vigilance  and  self-denial  which  be- 
come a  true  Christian  and  a  devoted  servant  of  God. 

While  the  mind  is  invigorated  by  health  of  body 
thou  wilt  be  able  to  do  much  toward  thy  purifica- 
tion; but  when  it  is  oppressed  and  debilitated  by 

49 


Honey  from  Many  Hives 

sickness  I  know  not  what  thou  canst  do.  Few 
spirits  are  made  better  by  the  pain  and  languor  of 
sickness. 

It  is  better  to  turn  away  from  all  that  produces 
perplexity  and  disturbance,  and  to  leave  everyone 
in  the  enjoyment  of  his  own  opinion,  than  to  be  held 
in  subjection  by  contentious  arguments. 

All  is  vanity  but  the  love  of  God  and  a  life  de- 
voted to  his  will. 
50 


"Christian  Perfection  '' 

^'CHRISTIAN  PERFECTION/' 

Alphonsus  Rodriguez,  author  of  one  of  the 
very  best  works  on  Christian  Perfection  which  has 
ever  seen  the  Hght,  was  born  at  ValladoHd,  in  Spain, 
in  1526.  He  received  the  degree  of  Doctor  in 
Philosophy  at  the  University  of  Salamanca,  and 
afterward,  discharging  the  office  of  professor  of 
moral  philosophy,  became  so  famous  for  his  lectures 
that  students  flocked  to  hear  him  from  all  parts  of 
the  country.  After  twelve  years  of  this  public  teach- 
ing he  devoted  himself  for  the  remainder  of  his  life 
to  imparting  spiritual  instruction  to  young  priests 
and  monks,  and  he  soon  came  to  be  looked  upon  as 
"one  of  the  greatest  masters  of  the  science  of  the 
saints  and  the  conduct  of  souls."  In  Cordova, 
Seville,  ValladoHd,  and  Montilla  he  spent  his  time 
doing  good  until  his  departure  to  a  better  world,  in 
1 616,  having  been  greatly  honored  and  loved  by  all 
who  knew  him.  It  is  written  of  him  that  "he  lived 
so  entirely  detached  from  himself,  and  from  every 
feeling  of  self-love,  that  he  regarded  God  alone  in 
all  things.  He  showed  an  ardent  zeal  for  the  salva- 
tion of  souls,  and  left  the  world  an  heroic  example 
of  holiness.  Whatever  leisure  time  he  could  spare 
from  his  indispensable  occupations  he  employed  in 
mental  prayer  and  in  spiritual  reading.  He  taught 
nothing  which  he  did  not  himself  practice,  and  his 
book  IS  but  the  mirror  of  his  life." 

51 


Honey  from  Many  Hives 

The  book,  The  Practice  of  Christian  Perfection, 
is  the  mature  result  of  his  hfelong  study,  and  a  di- 
gest of  the  directions  which  he  was  accustomed  to 
give  to  those  under  his  care.  It  was  first  pubhshed 
at  Seville  in  1614,  and  was  soon  translated  into  all 
the  languages  of  Europe.  Of  French  translations 
there  are  no  fewer  than  six.  The  work  is  divided 
into  eighteen  parts,  and  each  part  is  subdivided  into 
many  chapters.  The  unabridged  edition  is  in  three 
large  volumes,  but  a  revised  edition,  more  suitable 
to  the  majority  of  Christians,  is  published  in  two 
small  volumes  by  Burns  &  Oates,  of  London.  Most 
of  it  is  as  well  adapted  to  the  profit  of  Protestants 
as  of  Roman  Catholics ;  but  the  selections  which  we 
append,  since  they  contain  the  cream  of  the  distinc- 
tive teachings  of  the  author,  will  doubtless  be  found 
sufficient  for  ordinary  readers. 


SPIRITUAL    ADVANCEMENT. 

One  of  the  principal  causes  of  the  little  progress 
we  make  in  holiness  is  that  we  do  not  desire  and 
long  for  it  with  sufficient  earnestness;  we  desire  it, 
it  is  true,  but  so  feebly  and  coldly  that  the  desires  we 
form  vanish  almost  as  soon  as  they  are  conceived. 

It  is  said  of  Apelles  that,  in  whatsoever  business 
he  was  engaged,  he  never  let  pass  a  day  without 
exercising  himself  in  his  own  profession  by  paint- 
ing something  or  other.  For  tliis  purpose  he  always 
endeavored  to  find  out  some  time  amidst  his  other 
52 


''Christian  Perfection  " 

employments,  and  to  excuse  himself  from  going  into 
company  was  wont  to  say,  "This  day  I  have  not  as 
yet  drawn  one  stroke  with  my  pencil ;"  so  that  by 
this  means  he  became  a  most  excellent  painter.  In 
like  manner  you  will  become  an  excellent  Christian 
if  you  let  no  day  pass  without  making  some  ad- 
vancement in  virtue.  Practice  daily  some  act  of 
mortification,  correct  some  fault  you  were  accus- 
tomed to  commit,  and  you  will  quickly  find  that  your 
life  will  become  every  day  more  perfect.  When  you 
examine  your  conscience  at  noon  and  perceive  that 
you  have  done  nothing  that  morning  conducive  to 
your  improvement,  that  you  have  mortified  yourself 
in  nothing,  that  you  have  performed  no  act  of  hu- 
mility when  occasions  offered  themselves,  believe 
that  you  have  lost  so  much  time,  and  make  a  firm 
resolution  not  to  let  the  remaining  part  of  the  day 
pass  in  the  same  manner.  You  will  find  it  impos- 
sible to  observe  this  rule  without  gradually  advan- 
cing, and  making  by  degrees  a  considerable  progress 
in  the  way  of  perfection. 

''The  path  of  the  just  is  as  the  shining  light,  that 
shineth  more  and  more  unto  the  perfect  day."  The 
just  man  never  believes  that  he  has  fully  performed 
his  duty;  he  never  says  it  is  enough,  but  always 
hungers  and  thirsts  after  righteousness;  so  that  if 
he  were  to  live  here  forever  he  would  perpetually 
strive  to  become  more  righteous  and  more  perfect, 
and  to  advance  always  from  good  to  better. 

53 


Honey  from  Many  Hives 

We  must  never  think  we  are  holy  enough,  but 
always  aspire  to  become  still  more  so.  Whoever 
wishes  to  be  a  saint  must  forget  what  he  has  done 
and  constantly  think  on  what  he  has  still  to  do.  He 
is  truly  happy  who  advances  daily,  and  who  never 
thinks  on  what  he  did  yesterday  but  what  he  has  to 
do  to-day  in  order  to  make  new  progress.  The 
former  tempts  us  to  repose,  the  latter  incites  us  to 
go  on.  It  is  a  great  shame  and  confusion  to  us  that 
worldly  men  desire  those  things  that  are  pernicious 
to  them  with  more  earnestness  than  we  desire  those 
things  that  are  of  the  greatest  advantage,  and  that 
they  run  faster  to  death  than  we  do  to  life. 

BROTHERLY   LOVE. 

The  love  which  each  of  us  owes  God  is  a  debt 
he  has  transferred  to  our  neighbor;  and  the  char- 
ity you  exercise  toward  your  brother  you  exer- 
cise toward  God,  who  receives  it  as  if  it  were 
done  to  himself.  This  ought  to  be  a  powerful  mo- 
tive to  excite  us  to  love  our  brethren,  and  do  them 
all  the  good  we  can ;  because  though  it  seems  to  us 
that  we  do  it  to  those  to  whom  we  owe  nothing,  yet 
if  we  look  upon  God,  and  reflect  upon  the  infinite 
obligations  we  are  under  to  him,  and  consider  that 
he  has  transferred  all  his  right  to  them,  we  shall  find 
that  we  are  indebted  to  them  for  all  we  have. 

One  of  the  things  by  which  we  ought  most  of  all 
to  testify  the  love  we  have  for  our  brethren  is  the 
54 


''Christian  Perfection  "" 

speaking  of  them  in  such  manner  as  to  make  known 
to  others  the  esteem  we  ourselves  have  for  them. 
Though  your  brother  has  his  defects,  it  is  hard  also 
if  he  should  not  have  something  commendable  in 
him.  Imitate  the  bee,  which  lights  upon  flowers 
only,  not  minding  the  thorns  that  surround  them; 
and  follow  not  the  example  of  the  beetle,  which 
lights  upon  nothing  else  but  dirt. 

Never  speak  ill  of  your  neighbor  or  discover  his 
defects,  though  ever  so  small  or  apparent.  Never 
do  him  any  prejudice,  or  let  the  least  contempt  of 
him  appear,  either  in  his  presence  or  absence.  Never 
tell  anyone  what  has  been  said  of  him  when  the 
thing  may  give  him  the  least  offense,  because  this  is 
to  sow  discord  amongst  brethren. 

Never  break  out  into  passionate  words,  nor  say 
anything  mortifying  to  your  neighbor,  nor  be  ob- 
stinate in  your  own  opinion,  nor  dispute  nor  contest 
with  heat,  nor  reprehend  anyone  over  whom  you 
have  no  authority.  Behave  sweetly  and  charitably 
to  everyone,  doing  everything  in  your  power  to 
serve  others  and  make  them  happy.  And  if  by  your 
office  you  are  in  a  more  special  manner  bound  to 
serve  your  neighbor  and  to  take  care  of  him,  you 
must  apply  yourself  to  it  still  more  particularly,  and 
endeavor,  by  sweetness  of  manners,  of  words,  and 
answers,  to  supply  wdiatever  is  not  in  your  power  to 
do  for  him. 

Never  judge  your  neighbor,  but  endeavor  to  ex- 

55 


Honey  from  Many  Hives 

ctise  the  faults  he  commits  against  others  and 
against  yourself;  and  in  general  have  a  good  opin- 
ion of  everyone,  harboring  no  aversion  nor  show- 
ing the  least  sign  thereof,  either  by  abstaining  from 
speaking  to  him  or  neglecting  to  succor  him  in  his 
necessities. 

PRESENCE    OF    GOD. 

To  employ  ourselves  continually  in  the  exercise  of 
the  presence  of  God  is  to  begin  in  this  life  to  enjoy 
the  felicity  of  the  blessed  in  the  next.  The  saints 
and  patriarchs  of  the  Old  Testament  took  particular 
care  to  walk  always  in  God's  presence.  Without 
doubt  they  impose  upon  themselves  a  strict  obliga- 
tion to  live  well  who  consider  that  all  they  do  is 
done  in  the  presence  of  a  Judge  who  sees  all,  and 
from  Avhom  nothing  can  be  concealed.  If  the  pres- 
ence of  a  grave  person  is  sufficient  to  keep  us  to  our 
duty,  what  effect  ought  not  the  presence  of  the  in- 
finite majesty  of  God  to  produce  in  us?  What  serv- 
ant is  there  so  insolent  as  to  despise  his  master's 
orders  in  his  very  presence? 

The  presence  of  God  is  a  sovereign  and  universal 
remedy  for  all  the  temptations  of  the  devil  and  all 
the  repugnances  of  nature.  So  that  if  you  desire  a 
short  and  easy  means  to  gain  perfection,  and  such  a 
one  as  contains  within  itself  the  force  and  efficacy 
of  all  others,  make  use  of  this  which  God  himself 
gave  to  Abraham,  ''Walk  before  me,  and  be  thou 
perfect." 
S6 


"Christian  Perfection  "" 

See  how  the  moon  depends  upon  the  sun ;  see  how 
necessary  it  is  for  her  to  keep  her  face  always  to  it. 
As  soon  as  anything  interposes  between  the  sun  and 
moon  the  moon  presently  loses  its  light  and  force. 
The  same  thing  happens  between  the  soul  and  God, 
who  is  its  sun;  and  it  is  for  this  reason  that  the 
saints  so  earnestly  exhort  us  to  have  the  presence  of 
God  constantly  before  our  eyes. 

To  place  ourselves  in  the  presence  of  God  it  is 
not  necessary  we  should  represent  him  as  by  our 
side,  or  in  this  or  that  particular  place,  nor  imagine 
him  as  under  such  or  such  a  form.  What  we  are  to 
do  is  to  believe,  as  a  certain  truth,  that  he  is  really 
and  effectually  everywhere.  But  we  must  not  only 
employ  our  understanding  to  consider  God  as  pres- 
ent; we  must  afterward  exercise  our  will  in  loving 
him,  and  in  uniting  ourselves  to  him  as  present ;  and 
it  is  in  this  that  the  chief  exercise  of  the  presence 
of  God  consists. 

The  act  of  the  will  by  which  we  must  elevate  our 
hearts  to  God  in  this  exercise  consists  in  the  ardent 
desires  of  the  soul  to  unite  itself  to  him  in  the  bond 
of  a  perfect  love.  These  desires  and  aspirations  are 
expressed  by  short  and  frequent  prayers,  which  are 
called  "ejaculatory,"  that  is  to  say,  "suddenly  shot 
forth,"  because  they  are  like  inflamed  darts  or  ar- 
rows which  the  heart  shoots,  one  after  another, 
toward  God. 

St.  Basil  makes  the  practice  of  this  exercise  to 

57 


Honey  from  Many  Hives 

consist  in  taking  occasion  from  all  things  to  call  God 
to  mind.  If  we  eat,  let  us  give  thanks  to  God;  if 
we  clothe  or  dress  ourselves,  let  us  always  render 
him  thanks;  if  we  look  up  to  the  heavens,letus  praise 
God  who  created  them;  and  as  often  as  we  awake 
in  the  night,  let  us  never  fail  to  elevate  our  hearts 
to  God.  Endeavor  in  all  things  you  do  to  elevate 
your  heart  to  him,  saying,  ''Lord,  it  is  for  thy  sake 
I  do  this;  it  is  to  please  thee;  all  my  joy,  all  my  satis- 
faction is  the  fulfilling  of  thy  will,  and  so  that  I 
do  but  please  thee  I  desire  nothing  more."  This  is 
a  most  excellent  and  perfect  way  of  walking  in 
God's  presence;  because  it  is  to  entertain  ourselves 
in  a  continual  exercise  of  the  love  of  God.  Of  all 
the  means  we  can  imagine  there  is  no  one  better  or 
more  profitable  than  this,  to  keep  ourselves  always 
in  that  continual  prayer  which  our  Saviour  requires 
we  should  practice. 

Moreover,  we  must  take  notice  that  when  we 
make  these  acts,  and  say  these  petitions,  we  must 
say  them,  not  as  elevating  our  heart  or  raising  our 
thought  to  something  without  us,  but  as  speaking  to 
God  present  within  us ;  for  this  is  properly  to  walk 
in  the  presence  of  God,  and  this  is  what  will  render 
this  more  sweet,  pleasant,  easy,  and  profitable  to  us 
than  any  other  sort  of  prayer  whatsoever. 

But  that  which  we  must  most  of  all  take  notice 
of  is  that  when  we  put  ourselves  in  the  presence  of 
God  it  is  not  to  remain  or  rest  there,  but  that  this 
S8 


"Christian  Perfection  " 

presence  may  serve  as  a  means  or  help  to  perform 
all  our  actions.  For  if  we  content  ourselves  with 
barely  attending  to  the  presence  of  God,  and  so  be- 
come negligent  in  our  actions,  this  attention  would 
be  no  profitable  devotion,  but  a  very  hurtful  illusion. 
Whilst,  therefore,  we  have  one  eye  engaged  in  con- 
templating God,  we  must  engage  the  other  in  seeing 
how  to  do  all  things  well  for  his  love;  so  that  the 
consideration  of  our  being  in  his  presence  may  be  a 
means  to  oblige  us  to  do  all  our  actions  better. 

conformity  to  the  will  of  god. 

Our  perfection  consists  in  conformity  to  the  will 
of  God,  and  the  greater  this  conformity  is  the 
greater  also  will  be  our  perfection.  Perfection  es- 
sentially consists  in  the  love  of  God,  and  the  more 
we  love  God  the  more  perfect  we  shall  be.  But  as 
the  love  of  God  is  the  most  elevated  and  most  per- 
fect of  all  virtues,  so  the  most  sublime,  the  most 
pure,  and  the  most  excellent  practice  of  this  love  is 
an  absolute  conformity  to  the  divine  will.  More- 
over, it  is  certain  that  there  is  nothing  better  or 
more  perfect  than  the  will  of  God,  and  consequently 
we  shall  become  better  and  more  perfect  in  propor- 
tion to  our  union  with  this  will. 

There  can  nothing  happen  in  this  world  but  by 
the  order  and  will  of  God.  And  this  is  always  to 
be  understood  except  of  sin,  of  which  he  is  neither 
the  cause  nor  author.    Sin  excepted,  all  other  things, 

59 


Honey  from  Many  Hives 

as  sufferings,  pains,  and  afflictions,  happen  by  the 
order  and  by  the  will  of  God.  This  is  a  truth  not 
to  be  called  in  question ;  for,  though  all  these  things 
proceed  from  second  causes,  it  is  certain  that  there  is 
nothing  done  throughout  the  universe  but  by  the 
command  and  will  of  one  sovereign  Master  who 
orders  and  governs  all.  There  is  nothing  that  hap- 
pens by  chance.  There  is  not  a  leaf  that  stirs  upon 
a  tree  but  by  his  will.  And  it  is  by  this  will  that 
those  things  are  regulated  in  which  chance  seems 
to  have  a  greater  share. 

We  ought  to  infer  from  these  truths  that  we  must 
receive  all  things  as  coming  from  the  hand  of  God, 
and  in  them  conform  ourselves  entirely  to  his  divine 
will.  We  must  look  upon  nothing  as  happening  by 
chance,  or  by  the  conduct  or  malice  of  man ;  for  this 
is  what  ordinarily  is  wont  to  give  us  most  trouble 
and  pain;  nor  must  we  imagine  that  this  or  that 
thing  has  happened  to  us  because  such  or  such  a  one 
had  a  hand  in  it;  nor  that,  if  such  or  such  an  acci- 
dent had  happened,  things  would  have  fallen  out 
after  a  different  manner.  About  this  we  must  not 
amuse  or  trouble  ourselves;  but  in  what  way  or 
what  manner  soever  anything  happens  to  us  we 
must  always  receive  as  coming  from  the  hand  of 
God,  because  it  is  he  in  reality  who  by  these  means 
sends  it  to  us.  An  ancient  father  in  the  desert  was 
wont  to  say  that  a  man  would  never  enjoy  true 
peace  and  satisfaction  in  this  life  till  he  could  per- 
60 


''Christian  Perfection  " 

suade  himself  that  only  God  and  he  were  in  this 
world. 

It  is  a  truth  so  firmly  supported  by  the  authority 
of  Holy  Scripture  that  all  misfortunes  and  suffer- 
ings come  from  the  hand  of  God,  that  it  would  not 
be  necessary  to  prove  it  at  greater  length  if  the  devil, 
by  his  vain  subtleties,  did  not  endeavor  to  obscure 
it  and  render  it  doubtful  by  insisting  that  the  evils 
which  happen  by  means  of  man  proceed  only  from 
malice  and  sinful  will.  When  we  have  anything 
said  against  us  we  imitate  dogs  which,  when  a  stone 
is  thrown  at  them,  run  to  bite  it,  and  take  no  notice 
of  him  that  threw  it;  so  we  take  no  notice  of  God 
who  sends  us  these  mortifications,  but  run  after  the 
stone  and  make  an  attack  upon  our  neighbor. 

Observe  that  in  every  sin  we  commit  there  are 
two  things.  The  one  is  the  motion  or  exterior  act, 
the  other  the  irregularity  of  the  will,  by  which  we 
transgress  what  the  commandments  of  God  pre- 
scribe. God  is  the  cause  and  author  of  the  first; 
man  only  is  the  cause  and  author  of  the  second.  It 
is  God  who  produces  the  motions,  as  he  produces  all 
other  effects  that  proceed  from  irrational  creatures. 
For,  as  they  cannot  move  themselves,  or  act  without 
God,  so  neither  can  man  without  his  help  move  his 
arms  or  other  limbs.  Moreover,  these  kinds  of  nat- 
ural motions  or  actions  have  nothing  in  them  that 
is  bad ;  because,  if  a  man  should  make  use  of  them, 
and  either  for  his  own  defense,  or  in  a  just  war,  or 

6i 


Honey  from  Many  Hives 

as  a  minister  of  justice,  should  kill  another,  it  is  cer- 
tain he  would  not  commit  any  sin.  But  in  what 
makes  the  action  sinful — that  is  to  say,  the  irregu- 
larity of  the  will  that  moves  or  determines  him  to 
commit  a  murder — he  is  not  the  cause  of  it.  The 
truth  of  this  is  explained  by  the  following  compari- 
son :  One  has  received  a  hurt  in  his  foot  which 
makes  him  lame.  What  causes  him  to  walk  is  the 
faculty  and  power  he  has  to  move  himself,  but  what 
causes  him  to  halt  is  the  hurt  in  his  foot.  It  is  the 
same  in  every  vicious  or  sinful  action.  The  cause 
of  the  action  is  God ;  but  the  cause  of  the  sin,  mixed 
with  the  action,  proceeds  from  the  free  will  of  man. 
So  that  God  neither  is  nor  can  be  the  cause  or 
author  of  sin.  But  as  to  other  evils,  whether  they 
proceed  from  natural  causes  and  irrational  crea- 
tures, or  whether  they  come  from  men,  or  from 
whatever  other  source  they  spring,  or  in  whatever 
manner  they  may  happen,  we  must  believe  for  cer- 
tain that  they  proceed  from  the  hand  of  God,  and 
happen  to  us  by  his  divine  providence.  It  is  God 
that  moved  the  hand  of  him  that  struck  you,  it  is 
God  that  gave  motion  to  his  tongue  who  gave  you 
injurious  language.  "Shall  there  be  evil  in  a  city," 
says  the  prophet  Amos,  ''and  the  Lord  hath  not  done 
it?"  Which  truth  the  Holy  Scripture  frequently 
takes  note  of,  often  attributing  to  God  the  evil  which 
one  man  does  to  another,  and  saying  that  it  is  God 
himself  that  has  done  it. 
62 


''Christian  Perfection  "" 

Those  who  have  attained  a  perfect  conformity  to 
the  divine  will,  and  who  place  their  own  content- 
ment in  that  of  God,  never  suffer  themselves  to  be 
disquieted  at  the  changes  and  accidents  of  this  life. 
Their  will  is  so  fully  subjected  to  that  of  God 
that  the  very  assurance  they  have  that  all  things 
come  as  sent  by  him,  and  that  his  holy  will  is  ac- 
complished in  whatever  adversity  happens  to  them, 
makes  them,  by  preferring  his  will  to  their  own, 
look  upon  all  their  tribulations  and  sufferings  as  so 
many  joys,  and  all  their  griefs  and  sorrows  as  so 
much  sweetness  and  consolation.  Hence  it  is  that 
nothing  can  trouble  them;  for  as  trouble  can  come 
only  from  crosses,  misfortunes,  or  affronts,  and  as 
these,  through  respect  for  the  hand  which  sends 
them,  are  received  by  them  as  so  many  favors,  it 
follows  that  there  is  nothing  which  can  change  or 
diminish  the  peace  and  tranquillity  of  their  soul. 
Each  day  of  their  life  is  a  day  of  jubilee  and  exulta- 
tion. Having  attained  a  perfect  conformity  to  the 
divine  will,  they  meet  everywhere  sources  of  content 
and  satisfaction. 

The  holy  abbot  Deicola  is  said  always  to  have  had 
a  smile  on  his  countenance;  and,  being  once  asked 
Avhy  he  was  uniformly  so  cheerful,  he  answered  that 
it  was  because  no  one  could  deprive  him  of  Jesus 
Christ.  He  had  experienced  a  real  content  since  he 
had  placed  all  his  felicity  in  that  which  could  never 
fail  and  which  could  never  be  taken  from  him. 
5  63 


Honey  from  Many  Hives 

It  is  certain  if  you  never  desire  anything  but  what 
God  desires  you  will  always  attain  the  object  of 
your  desires,  because  God's  holy  will  can  never  fail 
of  being  entirely  performed.  How  happy  we  when 
we  covet  nothing  but  what  God  pleases !  And  how 
happy,  not  only  because  our  own  will  is  accom- 
plished, but  because  we  see  the  will  of  God,  whom  we 
love,  accomplished  in  us  and  in  all  things.  It  is  the 
second  consideration  on  which  we  ought  chiefly  to 
dwell ;  and  it  is  only  in  the  contentment  of  God,  and 
in  the  execution  of  his  holy  will,  that  we  ought  to 
place  all  our  joy  and  satisfaction. 

This  conformity  to  the  will  of  God  is  a  most  effi- 
cacious means  for  the  attaining  of  all  other  virtues. 
Exercise  in  the  one  is  exercise  in  all.  Occasions 
occur  every  moment  of  practicing  humility,  obedi- 
ence, patience,  and  the  rest.  The  obtaining  the  one 
virtue  will  put  us  in  possession  of  all.  If  you  desire 
an  easy  and  compendious  way  of  attaining  perfec- 
tion, here  you  have  it.  Say  daily,  ''Lord,  what 
wouldst  thou  have  me  to  do?"  Have  always  these 
words  in  your  mouth  and  heart;  and  according  as 
you  strengthen  yourself  in  these  holy  sentiments,  so 
will  you  increase  in  the  perfection  you  aim  at. 

We  must  endeavor,  in  our  prayers,  to  reduce  by 
frequent  acts  this  exercise  to  practice;  and  never 
cease  searching  this  rich  vein  of  God's  fatherly 
providence  over  us  till  we  have  found  the  inesti- 
mable treasure  of  a  perfect  conformity  to  his  holy 
64 


"Christian  Perfection  " 

will.  I  am  certain,  let  us  say,  that  nothing  can  hap- 
pen to  me  without  his  orders,  and  that  neither  men, 
nor  devils,  nor  any  other  creature  whatever  can  ef- 
fect anything  contrary  to  his  holy  pleasure.  I  will, 
then,  refuse  nothing  he  sends,  and  I  will  desire 
nothing  but  the  accomplishment  of  his  will. 

Let  us,  then,  make  it  our  endeavor  to  become  such 
by  God's  holy  grace  that  we  may  receive  with  joy 
and  satisfaction  whatever  misfortune  happens;  and 
find  so  great  a  satisfaction  in  whatever  proceeds 
from  the  divine  will  as  thereby  to  sweeten  all  the 
bitterness  of  this  life,  and  make  whatever  is  hard 
and  difficult  easy  and  delightful.  We  ought  to  shut 
ourselves  up  in  the  divine  will  as  in  a  most  secure 
retreat,  and  live  there  as  a  pearl  in  the  shell,  or  as  a 
bee  in  the  hive,  without  ever  coming  forth.  At  first 
we  may  find  the  place  very  narrow,  but  afterward 
it  will  be  larger;  and  without  once  coming  forth  we 
may  walk  there  as  in  the  habitations  of  the  blessed. 

MEDITATION. 

Meditation  is  the  beginning  and  ground  of  all 
good.  It  is  the  sister  of  spiritual  reading,  the  nurse 
of  prayer,  and  the  director  of  good  actions.  It 
causes  true  devotion  to  spring  up  in  our  hearts.  It 
is  that  which,  next  to  the  grace  of  God,  most  of  all 
warms  the  heart  and  the  will,  and  produces  the 
prompt  disposition  to  do  virtuous  deeds.  So  that 
true  devotion  and  fervor  of  spirit  consist  not  in  a 

6S 


Honey  from  Many  Hives 

certain  sensible  sweetness  which  some  experience  in 
prayer,  but  in  having  our  will  always  disposed  and 
ready  to  execute  what  may  in  any  way  conduce  to 
God's  glory  and  service.  Since  we  make  use  of 
meditation  and  reflection  to  excite  our  will  to  act, 
and  since  this  is  our  only  aim  and  end,  we  must  not 
entertain  ourselves  in  meditation  any  longer  than  is 
necessary  to  move  our  will. 

No  one  becomes  perfect  on  a  sudden;  it  is  by 
mounting,  and  not  by  flying,  that  we  come  to  the 
top  of  the  ladder.  Let  us,  therefore,  ascend,  and 
let  meditation  and  prayer  be  the  two  feet  we  make 
use  of  to  do  so.  For  meditation  lets  us  see  our 
wants,  and  prayer  obtains  for  us  relief  from  God. 
The  one  makes  us  discern  the  dangers  that  surround 
us;  the  other  gives  us  happy  escape  from  them. 
Prayer  is  tepid  without  meditation. 

OBSTINACY. 

Obstinacy,  though  it  be  in  a  matter  of  truth,  can 
come  from  none  but  the  devil.  The  reason  is,  be- 
cause that  which  usually  moves  a  man  to  maintain 
his  own  opinion  with  any  heat  is  the  desire  he  has 
of  being  esteemed.  Hence  it  happens  that,  to  ap- 
pear more  able  or  learned  than  his  adversary,  he 
endeavors  to  convince  him  that  he  is  in  an  error; 
and  if  he  cannot  be  victorious  in  his  dispute  he  en- 
deavors at  least  to  make  it  appear  he  had  not  the 
worst  of  it ;  and  thus  it  is  always  the  demon  of  pride 

who  is  the  occasion  of  this  obstinacy. 
66 


"Christian  Perfection  "" 

The  spirit  of  contradiction  is  a  very  bad  one;  en- 
deavor, therefore,  to  cast  it  out,  though  the  thing  in 
question  be  of  consequence.  If  anyone  should  con- 
tradict you  insist  not  much  upon  it,  nor  suffer  your- 
self to  be  carried  on  by  a  desire  of  getting  the  better 
of  him ;  but  explain  yourself  once  or  twice  with  all 
possible  mildness,  and  show  him  your  idea  of  the 
question,  and  after  that  let  him  believe  what  he 
pleases;  and  impose  silence  upon  yourself  as  if  you 
had  nothing  more  to  say  about  the  matter. 

It  is  related  of  St.  Thomas  Aquinas  that  in  his 
disputations  he  always  proposed  his  opinion  with 
meekness  and  sweetness,  with  an  unspeakable  mod- 
eration, without  any  show  of  presumption,  and 
without  the  least  offense  to  anyone;  but  behaved  as 
a  man  who  regarded  not  gaining  the  victory,  but 
merely  endeavored  to  make  known  the  truth. 

We  read  of  Socrates  that,  dining  one  day  with 
his  friends,  and  happening  in  a  large  company  to 
rebuke  a  little  too  sharply  one  of  the  guests,  Plato, 
who  was  present,  could  not  refrain  from  saying  to 
him,  ''Would  it  not  have  been  better  for  you  to  have 
deferred  this  rebuke  to  another  time,  and  secretly  to 
have  told  him  of  his  fault?"  "But  would  not  you 
also,"  replied  Socrates,  ''have  done  much  better  to 
have  told  me  of  mine  in  private?" 

JOY    AND    SADNESS. 

Sadness  is  a  disease  more  dangerous  and  difficult 
to  be  cured  than  all  other  spiritual  infirmities.     Be- 

67 


Honey  from  Many  Hives 

ware  of  admitting  it  into  your  soul,  for  if  it  once 
gets  possession  of  you  it  will  soon  take  away  all 
your  relish  for  prayer  and  spiritual  reading.  Sad- 
ness makes  us  severe  and  rude  to  our  brethren.  It 
renders  a  man  impatient,  suspicious,  and  intract- 
able; and  sometimes  it  so  troubles  our  mind  that  it 
even  deprives  us  of  our  judgment.  Sadness  in  the 
heart  of  a  Christian  is  a  subject  of  joy  to  the  devil, 
because  then  it  is  easy  to  make  him  either  despair 
or  turn  to  the  pleasures  of  the  world. 

God  desires  to  be  served  with  joy.  When  we 
vServe  him  thus  we  promote  his  honor  and  glory,  be- 
cause we  show  that  we  do  it  with  affection,  and  that 
all  we  do  is  nothing  compared  to  what  we  would 
wish  to  do.  God  is  not  only  more  honored  in  this 
way,  but  our  neighbor  also  is  more  edified,  and  the 
esteem  of  virtue  more  increased;  for  those  who 
serve  God  with  joy  prove  to  worldlings  that  on  the 
road  of  virtue  there  are  not  so  many  obstacles  and 
difficulties  as  is  imagined ;  and  as  men  naturally  love 
joy  they  willingly  travel  the  road  in  which  they  ex- 
pect to  find  it. 

The  saints  look  upon  cheerfulness  as  so  great  a 
good  that  they  say  we  ought  not  to  be  discouraged 
or  made  sad  even  in  our  spiritual  falls.  Our  sadness 
should  at  least  be  moderated  by  our  hope  of  pardon 
and  our  confidence  in  God's  mercy.  Fathers  behold 
the  falls  of  their  children  rather  with  compassion 
than  anger ;  God  does  the  same  to  us. 
68 


''Christian  Perfection  "" 

There  is  a  sadness  which  is  according  to  God,  and 
one  which  is  not.  The  first  is  obedient,  affable, 
humble,  sweet,  and  patient,  and  since  it  proceeds 
from  the  love  of  God  it  preserves  in  us  the  fruit  of 
the  Holy  Spirit.  The  other  sorrow  is  rude,  im- 
patient, and  full  of  disquiet  and  bitterness;  it  hin- 
ders us  from  what  is  good,  and  produces  discour- 
agement and  despair. 

The  sadness  that  is  holy  proceeds  from  a  sight  of 
our  sins,  or  from  a  consideration  of  the  many  sins 
daily  committed  in  the  world,  or  from  a  great  de- 
sire of  perfection  and  the  little  progress  we  make 
toward  it,  or  from  a  sacred  impatience  of  visiting 
our  celestial  country. 

The  joy  of  the  servants  of  God  is  not  a  vain  and 
frivolous  one;  it  is  not  a  joy  that  makes  us  break 
out  into  loud  laughter,  or  to  say  witty  things,  or  to 
join  in  conversation  with  everyone  we  meet.  For 
this  would  be  a  dissipation  of  mind,  immodesty,  and 
irregularity.  The  joy  we  seek  is  a  prudent  one,  that 
comes  from  within  and  is  visible  in  our  countenance 
without.  We  read  of  many  saints  who  had  such  a 
joy  and  serenity  in  their  looks  that  it  gave  testimony 
of  the  peace  and  satisfaction  which  they  enjoyed 
in  their  hearts.  And  this  is  the  joy  which  we  should 
all  possess. 

TEMPTATIONS. 

To  encourage  us  in  our  temptations  it  will  be  a 
very  great  help  if  w^e  consider  the  weakness  of  our 

69 


Honey  from  Many  Hives 

enemy,  and  how  little  he  is  able  to  do  against  us; 
seeing  that  he  cannot  make  us  fall  into  any  sin 
against  our  own  will. 

Prayer  is  one  of  the  principal  means  by  which  we 
resist  temptation.  As  a  man  who  lies  at  the  foot  of 
a  tree  and  sees  wild  beasts  coming  toward  him  to 
devour  him  would  presently  climb  to  the  top  of  it 
to  save  himself,  so  one  who  perceives  himself  beset 
with  temptations  ought  to  climb  up  to  heaven  and 
retire  into  the  bosom  of  God  by  means  of  prayer, 
and  thus  he  will  be  delivered. 

The  general  maxim  to  defend  ourselves  from  any 
temptation  is  presently  to  have  recourse  to  what  is 
most  contrary  to  it.  We  must  cure  those  tempta- 
tions we  are  most  subject  unto  by  practicing  what 
is  contrary  to  them.  For  example,  when  we  find 
ourselves  carried  away  with  vanity  and  pride  we 
ought  to  exercise  ourselves  in  servile  works,  and  so 
on  all  other  occasions  steadfastly  resist  our  bad  in- 
clinations. 

Another  excellent  remedy  is  strongly  to  resist 
temptations  in  their  beginning.  Another  is  to  be 
always  employed.  Do  not  dwell  upon  your  tempta- 
tions. They  are  like  little  dogs  that  bark  after  a 
man  that  passes  by ;  if  he  stops  to  drive  them  away 
they  bark  more  fiercely  than  they  did  before.  We 
must  therefore  do  like  him  who  walks  in  a  street 
where  the  wind  blows  the  dust  in  his  face ;  he  covers 
his  eyes  and  walks  on  his  way  without  troul)ling 
70 


'Christian  Perfection  ^^ 

himself  either  with  the  wind  or  the  dust.  When 
any  bad  thought  occurs  w^e  must  endeavor  to  turn 
our  mind  from  it  by  applying  it  to  something  else; 
for  example,  by  thinking  on  the  death  and  passion 
of  our  Saviour,  or  some  such  object.  However 
wicked  and  shameful  the  thoughts  may  be  that  arise 
within  us,  if,  instead  of  entertaining  them,  we  are 
troubled  at  having  them,  so  far  from  believing  that 
God  has  forsaken  us  we  should  consider  it  an  in- 
fallible sign  that  he  remains  w^ithin  us,  because  it 
is  he  alone  who  is  able  to  give  us  this  horror  of  sin 
and  this  fear  of  losing  his  grace. 

perfection  of  our  ordinary  actions. 

It  is  in  performing  well  the  most  common  and 
familiar  actions  of  our  life  that  our  advancement 
and  perfection  consist.  We  shall  become  perfect  if 
we  perform  these  perfectly;  we  shall  be  imperfect 
if  we  perform  them  imperfectly.  And  this  is  all 
that  properly  makes  the  difference  between  a  perfect 
and  an  imperfect  Christian.  For  our  perfection 
arises  not  from  our  doing  more  things  than  another 
does,  but  from  our  doing  them  better;  and  in  pro- 
portion to  the  manner  in  which  a  man  does  these 
works  will  he  become  more  or  less  perfect. 

The  goodness  of  our  actions  consists  of  two 
things,  of  which  the  first  and  chief  is,  that  we  act 
purely  for  God.  The  intention  is  the  foundation  of 
the  goodness  of  all  our  actions.    The   second  is, 

71 


Honey  from  Many  Hives 

always  to  walk  in  God's  presence.  Thus  shall  we  be 
always  in  prayer.  They  pray  always  who  always 
perform  their  actions  to  please  and  glorify  God; 
thereby  they  make  their  life  a  perpetual  prayer. 

The  third  means  of  doing  our  actions  well  is,  to 
do  each  one  as  if  it  were  the  only  one  we  had  to  do. 
Another  means  is,  to  do  each  action  as  if  it  were  to 
be  the  last  we  were  to  perform  in  this  life.  One  of 
the  best  means  to  know  certainly  whether  we  walk 
upright  before  God  is,  to  consider  whether  we  are 
in  a  state  to  answer  him  at  whatever  time  he  calls, 
and  in  whatever  employment  we  are  engaged. 

Perform  witli  exactness  what  belongs  to  your 
office  and  employment,  and  use  all  possible  care  and 
application  in  it,  as  doing  all  things  for  God  and  in 
his  presence.  Do  not  commit  deliberately  any  fault, 
however  small.  Set  great  value  on  even  the  least 
things.  And  since  our  own  spiritual  advancement 
depends  upon  the  due  performance  of  our  ordinary 
actions  w^e  must,  from  time  to  time,  as  soon  as  we 
perceive  we  begin  to  relax  in  any  one,  take  care  to 
make  it  the  subject  of  our  particular  examination; 
and  so  renew  by  this  means  our  fervor  and  attention. 

MORTIFICATION,    OR   SELF-DENIAL. 

Begin  this  exercise  in  profiting  by  those  occa- 
sions of  mortification  which  are  daily  offered  you 
by  your  superiors,  by  your  brethren,  or  in  any  other 
way.     Receive  all  with  a  good  will,  and  make  your 
72 


"Christian  Perfection  '^ 

profit  of  them ;  seeing  that  they  are  the  things  neces- 
sary for  your  own  peace,  as  well  as  for  the  edifica- 
tion of  your  neighbor.  If  we  will  profit  by  all  the 
occasions  of  mortification  that  happen  to  us  from 
our  neighbors  or  brethren  we  shall  meet  with  a  suf- 
ficient number,  and  of  all  kinds.  Some  will  mortify 
us  intentionally,  others  through  negligence  but 
without  a  bad  intention,  while  others  will  mortify  us 
either  from  contempt  or  a  want  of  due  esteem  for 
us.  But  if  we  consider  those  which  God  sends  us 
directly,  as  sickness,  temptations,  disquiet  of  mind, 
the  unequal  distribution  of  his  gifts,  as  well  natural 
as  supernatural,  we  shall  find  them  to  be  numberless. 

As  those  who  design  to  make  themselves  soldiers 
practice  in  time  of  peace  military  evolutions,  which, 
though  but  mock  fights,  yet  qualify  them  for  real 
combats,  even  so  the  Christian  must  endeavor  to 
mortify  himself  and  renounce  his  will  in  small 
things  which  are  lawful  for  him  to  do,  that  he  may 
be  the  more  ready  to  mortify  himself  in  those  which 
are  forbidden.  If  we  accustom  ourselves  to  re- 
nounce our  will  in  these  small  things,  and  things 
that  are  indifferent,  we  shall  the  sooner  be  able  to 
deprive  ourselves  in  greater. 

Take  care  to  do  nothing,  to  think  nothing,  to 
speak  nothing,  purely  to  please  your  own  will,  or  to 
satisfy  your  sensual  appetite.  Before  meals  mortify 
in  yourself  the  desire  of  eating;  and  eat  not  to 
satisfy  your  appetite,  but  to  obey  God,  who  will 

73 


Honey  from  Many  Hives 

have  you  eat  to  nourish  yourself.  Before  you  go  to 
study  mortify  your  desire,  and  then  study  because 
God  commands  you  to  do  so,  and  not  because  you 
find  pleasure  in  it.  Before  you  go  into  the  pulpit  to 
preach,  or  to  explain  any  public  lesson,  mortify  your 
own  desire  of  doing  it,  and  then  preach  or  teach  not 
because  you  like  to  do  it,  but  because  it  is  what  you 
are  commanded  to  do,  and  because  it  is  God's  will. 
Observe  the  same  practice  in  all  other  things;  and 
thus,  depriving  your  actions  of  the  attachments  you 
have  to  them,  perform  them  all  purely  for  God's 
sake. 

To  accustom  ourselves,  in  all  our  actions,  not  to  do 
our  own  will,  but  God's,  and  to  take  delight  in  them 
not  because  they  are  pleasant  in  themselves  and  be- 
cause our  inclination  moves  us  to  perform  them,  but 
because  in  doing  them  we  do  the  will  of  God — this 
is  a  point  of  great  importance,  and  having  in  it  a 
high  degree  of  spirituality.  He  who  performs  his 
actions  in  this  manner  will  at  the  same  time  accus- 
tom himself  not  only  to  mortify  his  own  will,  but 
also  to  do  the  will  of  God  in  all  things,  which  is  an 
exercise  of  the  love  of  God  most  profitable  and  most 
perfect.  We  should  at  all  times  entertain  a  holy  joy 
that  the  will  of  God  is  fulfilled  in  us. 

The  progress  of  a  Christian  consists  not  in   a 

happy  disposition,   in   an   agreeable  exterior,   in   a 

sweet  temper,  but  in  our  endeavors  to  overcome 

ourselves   and   in   the   victory   we   gain   over   our 

74 


^'Christian  Perfection  '* 

passions.  This  in  an  infallible  test  of  anyone's  ad- 
vancement in  perfection;  and  therefore  one  who  is 
naturally  choleric  does  far  more,  and  merits  a 
greater  recompense,  when  he  overcomes  his  passion, 
than  you  who  naturally  are  of  a  milder  disposition, 
and  who  have  nothing  to  resist  or  overcome. 
Neither  the  sweetness  of  your  temper  nor  the  nat- 
ural heat  or  impetuosity  of  another  ought  to  make 
you  esteem  yourself  the  more  or  him  less.  On  the 
contrary,  you  must  make  it  an  occasion  of  humbling 
yourself,  acknowledging  that  what  appears  to  be 
virtue  in  you  is  not  so,  but  an  effect  of  your  natural 
temper,  and  that  it  is  a  great  virtue  in  others  to  do 
the  same  things  you  perform. 

There  are  three  degrees  of  mortification  which 
are  steps  to  raise  us  to  the  highest  pitch  of  perfec- 
tion. The  first  is  taught  us  by  St.  Peter:  ''Dearly 
beloved,  I  beseech  you  as  strangers  and  pilgrims, 
abstain  from  fleshly  lusts,  which  war  against  the 
soul"  (i  Pet.  ii,  2).'  The  second  is  far  more  sub- 
lime than  the  first,  and  is  thus  described  by  St.  Paul : 
"Ye  are  dead,  and  your  life  is  hid  with  Christ  in 
God"  (Col.  iii,  3).  A  man  that  is  dead  is  equally 
indifferent  to  praise  and  censure,  is  unconcerned  at 
any  contempt  or  injury  done  him,  no  passion  of 
pride  or  anger  disturbs  him,  nothing  troubles  him. 
If,  then,  you  still  have  eyes  to  pry  into  other  people's 
actions ;  if  you  are  never  at  a  loss  for  an  answer  to 
excuse  yourself,  and  to  do  away  the  obligation  of 

75 


Honey  from  Many  Hives 

obedience;  if  you  take  it  ill  when  you  are  reproved; 
and,  lastly,  if  you  feel  proud  and  angry  when  you 
are  neglected  or  despised,  be  assured  that  you  are 
so  far  from  being  dead  to  the  world  that  you  live 
and  act  by  a  worldly  spirit.  But  there  is  a  third 
degree  of  mortification.  To  die  upon  a  cross  is 
more  than  barely  to  die;  it  is  to  die  a  death  of  the 
greatest  infamy.  To  this  degree  St.  Paul  was  raised 
when  he  said  (Gal.  vi,  14)  :  "The  world  is  crucified 
unto  me,  and  I.  unto  the  world."  It  is  the  same  as 
if  he  had  said,  Pleasures,  honors,  riches,  the  esteem 
and  praise  of  men,  and  all  that  the  world  courts  and 
adores,  is  a  sensible  cross  to  me ;  on  the  other  hand, 
I  love  and  embrace  with  the  p:reatest  delieht  all  that 
the  world  looks  upon  as  infamy  and  disgrace.  To 
be  insensible  to  affronts  and  disgrace  is  a  small 
matter  in  his  sight  who  rejoices  and  glories  in  them, 
and  says  with  St.  Paul,  ''God  forbid  that  I  should 
glory,  save  in  the  cross  of  our  Lord  Jesus  Christ, 
by  whom  the  world  is  crucified  unto  me,  and  I  unto 
the  world." 

RASH    JUDGMENTS. 

The  first  root  whence  rash  judgments  commonly 
grow  is  pride,  which,  though  it  is  the  root  of  all 
other  sins,  yet  is  much  more  particularly  so  of  this. 
Those  who  think  themselves  somewhat  advanced  in 
a  spiritual  life  are  more  frequently  tempted  than 
others  to  judge  and  censure  their  neighbors,  forget- 
ting their  own  defects. 
76 


"Christian  Perfection  '^ 

The  saints  say  that  simpHcity  is  the  daughter  of 
humiHty;  for  he  who  is  truly  humble  has  not  his 
eyes  open  to  see  the  faults  of  his  neighbor,  but  only 
to  discern  his  own ;  and  finds  so  many  things  to  con- 
sider and  deplore  in  himself  that  he  never  casts  his 
eyes  or  thoughts  on  the  failings  of  others.  If,  there- 
fore, we  wxre  truly  humble  we  should  be  far  from 
these  kinds  of  judgments.  The  sight  of  our  own 
defects  gives  us  humility  and  contrition,  augments 
the  fear  of  God  in  the  soul,  keeps  it  in  recollection, 
and  produces  in  it  the  fruits  of  peace  and  tranquil- 
lity. On  the  contrary,  the  practice  of  observing  the 
faults  of  others  is  the  cause  of  many  evils  and  incon- 
veniences; it  carries  along  with  it  pride,  rash  judg- 
ments, indignation  against  our  neighbor,  contempt 
of  our  brethren,  remorse  of  conscience,  indiscreet 
zeal,  and  a  thousand  other  imperfections  which 
agitate  and  injure  the  heart. 

Though  there  is  no  sin  in  judging  that  an  action 
is  bad  when  it  is  evidently  so,  yet  should  that  w^hich 
we  see  be  manifestly  culpable  it  is  still  a  virtue  to 
endeavor,  as  far  as  in  our  power,  to  excuse  our 
brother.  Excuse  the  intention  if  you  cannot  excuse 
the  action;  believe  it  proceeds  from  ignorance  or 
surprise;  that  it  is  an  effect  of  the  first  motion  which 
he  was  not  master  of.  If  we  loved  our  brethren  as 
ourselves  we  should  not  want  reasons  to  excuse 
them.  Self-love  always  furnishes  us  with  an  infin- 
ity of  excuses ;  it  puts  arms  in  our  hands  to  defend 

77 


Honey  from  Many  Hives 

ourselves  and  teaches  us  how  to  lessen  our  own 
faults;  and  without  doubt  we  should  make  use  of 
the  same  means  in  behalf  of  our  neighbor  if  we 
loved  him  as  we  love  ourselves. 

When  we  have  a  passionate  affection  for  anyone 
we  approve  of  all  his  actions,  and  are  so  far  from 
giving  them  any  bad  interpretation  or  taking  them 
in  ill  part  that,  though  we  cannot  but  see  his  faults, 
yet  we  think  of  nothing  else  than  how  to  palliate  and 
diminish  them  as  much  as  we  are  able.  The  same 
fault,  accompanied  with  the  same  circumstances  and 
appearances,  seems  not  to  be  the  same  in  him  we 
love  as  it  does  in  him  we  have  no  affection  for. 

VAINGLORY. 

Vainglory  is  a  sweet-scented  powder,  but  it  is 
entirely  composed  of  arsenic.  It  corrupts  and  de- 
stroys all  the  merits  of  our  actions  after  they  are 
done,  and  makes  us  lose  all  the  advantages  we 
might  expect  from  them.  It  waits  till  we  have  taken 
pains  to  perform  many  good  works,  and  afterward 
it  robs  us  of  them.  It  is  like  a  pirate  that  attacks 
not  a  vessel  which  is  sailing  out  of  port  to  purchase 
goods,  but  waits  till  it  returns  home  richly  freight- 
ed, and  then  fails  not  to  attack  it.  Vainglory  turns 
good  into  bad,  virtue  into  vice,  through  the  vanity 
of  the  miserable  end  we  purpose  to  ourselves ;  hence, 
instead  of  the  recompense  due  to  us,  it  causes  us  to 
merit  nothing  but  punishments.  It  is  a  tempest  in 
78 


''Christian  Perfection  "" 

the  harbor.  It  does  to  the  most  perfect  Christian 
what  a  man  does  who,  going  on  board  a  ship  well 
provisioned  and  richly  laden  w^ith  merchandise, 
bores  a  hole  in  the  bottom  of  it  through  which  the 
water  enters  and  at  length  sinks  it. 

The  first  remedy  against  vainglory  is  to  consider 
with  attention  that  the  good  opinion  of  men  is  but 
mere  wind  and  smoke,  because  it  neither  gives  nor 
takes  anything  from  us,  whether  good  or  bad; 
neither  makes  us  better  nor  worse.  A  second 
remedy  is  to  take  very  great  cdre  never  to  use  any 
expression  in  praise  of  ourselves.  -  Never  say  any- 
thing of  yourself  that  may  redound  to  your  praise, 
though  the  person  you  speak  to  should  be  one  of 
your  most  familiar  friends.  If  it  seems  necessary 
for  the  instruction  of  others  to  say  something  of 
edifixation  tliat  has  happened  to  yourself  relate  it  as 
of  a  third  person. 

We  must  go  yet  further,  and  even  conceal  as 
much  as  we  can  the  good  actions  we  perform.  It  is 
after  this  manner  that  travelers  hide  their  money 
Avith  a  great  deal  of  care,  lest  they  should  be  robbed 
of  it.  Some  have  compared  those  who  perform 
their  good  works  through  a  spirit  of  pride  to  hens 
who  make  a  cackling  after  they  have  laid  an  egg, 
whereby  they  cause  it  to  be  discovered  and  lose  it  in 
consequence.  The  true  servant  of  God  esteems  the 
good  he  does  as  nothing;  and  what  he  cannot  hide 
from  the  eyes  of  men  he  believes  he  has  already 
6  79 


Honey  from  Many  Hives 

received  a  kind  of  reward  for,  if  he  adds  not  other 
good  works  which  cannot  come  to  their  knowledge. 
Do  not,  therefore,  aspire  to  the  esteem  of  men,  for 
fear  that  God  should  make  that  to  be  the  extent  of 
all  the  recompense  of  those  good  actions  you  were 
able  to  perform. 

It  is  for  the  same  reason  the  saints  counsel  us  to 
avoid  all  sorts  of  singularity  in  devotion,  because 
singular  and  unusual  actions  are  most  remarked  and 
most  spoken  of.  And  he  who  does  what  others  do 
not  draws  the  eyes  of  all  the  world  upon  him; 
whence  arises  the  spirit  of  pride  and  vainglory 
which  makes  us  look  upon  others  with  contempt. 

But  because  we  cannot  always  hide  our  good  ac- 
tions, since  some  are  obliged  to  contribute  by  their 
example  to  the  edification  of  their  neighbor,  the  first 
means  of  defense  against  vainglory  is  to  rectify  in 
the  beginning  our  intention,  and  to  elevate  our  heart 
to  God,  and  offer  him  all  our  thoughts,  words,  and 
actions,  to  the  end  that  when  vainglory  comes  to 
claim  a  part  in  them  we  may  say  to  it.  You  come 
too  late ;  all  is  already  given  to  God. 

We  read  of  a  father  in  the  desert  who  used  to 
pause  a  little  before  performing  any  action.  One 
day  being  asked  why  he  did  so,  "I  believe,"  said  he, 
"that  all  our  actions  have  no  merit  of  themselves, 
if  they  be  not  done  for  a  good  end.  Wherefore,  as 
he  who  fires  at  a  target  takes  his  aim  for  some  time 
in  order  to  cover  the  object,  even  so,  before  I  per- 
80 


"Christian  Perfection  '"' 

form  what  I  purpose,  I  direct  my  intention  to  God, 
who  ought  to  be  the  only  object  or  end  of  all  our 
actions;  and  it  is  upon  this  account  that  I  always 
pause  a  little  at  the  commencement  of  every  action." 

PRAYER. 

We  must  not  confine  ourselves  to  prayer  as  the 
end  in  which  we  are  to  repose ;  it  is  only  the  means 
we  make  use  of  to  advance  ourselves  in  perfection. 

Let  each  one  consider  for  some  time  before  he 
begins  his  prayer,  and  let  him  ask  himself:  "What 
is  the  greatest  spiritual  infirmity  I  have?  What  is 
the  obstacle  that  most  opposes  itself  to  my  progress 
in  virtue  ?"  Do  not  go  to  prayer,  like  a  hunter  that 
shoots  at  random,  with  a  vague  design  of  profiting 
by  what  may  be  presented  to  your  mind.  Take  to 
heart  for  some  time  some  one  thing  in  particular; 
that  which  you  find  yourself  most  in  need  of.  We 
must  chiefly  insist  upon  this  and  beg  it  of  God  with 
fervor  several  times,  several  days,  nay,  even  several 
months,  making  this  our  chief  business,  having  it 
continually  before  our  eyes,  till  we  come  at  last  to 
obtain  it.  "One  thing  I  have  asked  of  the  Lord," 
says  the  psalmist;  "this  will  I  seek  after."  It  is  of 
great  importance  to  dwell  upon  one  thing  till  the 
soul  is  well  filled  and  penetrated  with  it. 
•  It  was  the  practice  of  a  very  great  saint  that  when 
her  heart  was  silent  she  neglected  not  to  speak  with 
her  lips,  because  she  thus  renewed  and  enlivened 

8i 


Honey  from  Many  Hives 

the  fervor  of  her  heart,  and  she  also  confessed  that 
sometimes,  for  want  of  making  vocal  prayer,  when 
she  found  herself  sleepy,  she  also  omitted  her  men- 
tal prayer.  This  is  but  too  often  experienced; 
tepidity  and  drowsiness  to  which  we  give  way  in 
time  of  prayer  are  the  causes  why  our  lips  are  silent ; 
but  if  we  forced  ourselves  to  speak  we  should  over- 
come these  impediments,  and  should  animate  our- 
selves with  new  fervor. 

Our  praying  well,  and  consequently  our  acting 
well,  during  the  whole  day  depends  much  on  our 
seizing  the  first  moments  of  the  morning,  as  soon 
as  we  wake,  to  preoccupy  them  with  good  thoughts. 
We  must  be  extremely  vigilant,  in  order  that,  as 
soon  as  our  eyes  are  open,  our  imagination  may  be 
filled  with  the  thought  of  God,  and  our  memory  and 
heart  receive  a  similar  impression  before  any 
strange  thought  is  able  to  make  its  entrance. 

Another  profitable  advice  is  to  write  down  very 
briefly  the  fruit  w^e  have  reaped  from  prayer;  the 
good  thoughts  we  have  had,  the  pious  resolutions 
we  have  made,  and  the  lights  we  have  received  from 
God  in  it.  By  this  means  the  good  desires  and 
resolutions  we  make  are  more  perfected  and  take 
deeper  root,  and  make  a  stronger  impression  on  our 
heart;  and  experience  also  will  teach  us  that  when 
at  another  time  we  come  to  read  them  over  again 
they  will  be  of  great  profit  to  us. 
82 


^'Christian  Perfection  '' 

how  to  be  humble. 

Humility  is  the  source,  foundation,  and  root  of 
all  virtues,  as  pride  is  the  beginning  of  all  sin.  All 
virtues  which  are  not  founded  upon  humility  are 
virtues  only  in  appearance. 

Root  out  of  your  heart  pride,  and  plant  humility 
in  its  place.  As  soon  as  you  shall  be  truly  humble 
you  will  be  obedient,  you  will  be  patient,  you  will 
complain  of  nothing,  you  will  think  nothing  hard; 
and  though  anything  should  happen  to  you  very 
difficult  to  be  borne  with,  yet  it  will  always  seem 
to  you  very  little  in  comparison  with  what  you  de- 
serve. As  soon  also  as  you  shall  be  humble  you  will 
be  charitable  toward  your  brethren,  because  you  will 
believe  them  all  to  be  good,  and  better  than  your- 
self; you  will  have  a  great  simplicity  of  heart,  and 
you  will  judge  ill  of  nobody,  because  you  will  have 
so  great  a  sorrow  and  confusion  for  your  own  de- 
fects that  you  will  not  think  at  all  upon  those  of 
your  neighbor.  The  love  of  God  is  very  much  in- 
creased by  means  of  humility;  for  one  of  a  humble 
spirit,  seeing  that  he  receives  whatever  he  has  from 
the  hand  of  God,  and  that  he  is  very  far  from  merit- 
ing it,  feels  himself  excited  to  love  his  benefactor 
more  and  more.  The  humble  man  is  not  angry  at 
others  being  preferred  to  him;  he  is  willing  that 
they  should  be  esteemed  and  himself  despised. 
There  is  no  envy  among  the  humble.  If  you  seek 
a  ready  way  to  acquire  all  virtues,  and  a  short  lesson 

83 


Honey  from  Many  Hives 

for  attaining  perfection,  you  have  it  in  two  words : 
be  humble. 

Humility  consists  not  in  words,  nor  in  outward 
conduct,  but  in  the  sentiments  of  the  heart;  in  hav- 
ing a  low  and  mean  opinion  of  ourselves,  founded 
on  the  deep  sense  we  have  of  our  own  nothingness. 
It  is  a  virtue  by  which  a  man,  from  a  true  knowledge 
of  himself,  becomes  vile  in  his  own  eyes.  It  is  need- 
ful that  before  all  things  you  should  know  yourself 
thoroughly,  and  after  that  esteem  yourself  accord- 
ing to  what  you  are.  You  will  be  humble  enough 
as  soon  as  you  know  yourself;  for  then  you  will 
plainly  see  how  little  you  are.  According  to  some, 
one  of  the  reasons  why  God  loves  humility  is  be- 
cause he  loves  the  truth  above  all  things.  Humility 
is  truth  itself,  whereas  pride  is  a  mere  deceit  and 
a  lie;  for  you  are  not  in  reality  what  you  think 
you  are,  nor  what  you  would  have  others  think 
you  to  be. 

But,  lest  we  be  overmuch  cast  down  at  the  sight 
of  our  imperfections,  we  should,  for  our  encourage- 
ment, immediately  pass  on  to  the  consideration  of 
God's  goodness.  Yet  there  is  danger  in  dwelling 
too  much  upon  this  latter.  Our  exercise  ought  to 
be  like  Jacob's  ladder,  of  which  one  end  touched  the 
earth  and  the  other  reached  up  to  heaven.  It  is  by 
it  you  are  to  ascend  and  descend,  as  the  angels  did. 
Ascend  till  you  arrive  at  the  knowledge  of  the  good- 
ness of  God;  but  rest  not  there,  for  fear  of  falling 
84 


''Christian  Perfection  "' 

into  presumption.  Go  down  again  forthwith  to  the 
knowledge  of  thyself;  and  rest  not  there  either,  for 
fear  of  being  faint-hearted,  but  return  up  again  to 
the  knowledge  of  God,  to  place  all  your  confidence 
in  him.  In  fine,  all  you  have  to  do  is  to  go  continu- 
ally up  and  down  this  ladder.  These  are  the  two 
lessons  which  God  gives  every  day  to  his  elect — one 
to  consider  their  own  faults,  and  the  other  to  con- 
sider the  goodness  of  God,  who,  with  so  much 
bounty  and  affection,  pardons  them. 

Gerson  makes  an  ingenious  application  of  the 
fable  of  Antaeus  to  the  subject  we  speak  of.  The 
poets  feign  that  Antaeus  was  a  giant  and  son  of  the 
earth,  who,  having  been  thrice  thrown  to  the  ground 
while  he  wTcstled  with  Hercules,  regained  addi- 
tional strength  every  time  he  touched  the  earth. 
Hercules,  perceiving  this,  raised  him  up  from  thence, 
and  squeezed  him  to  death  in  his  arms.  This  is  a 
figure  of  what  the  devil  does  when  he  fights  with  us ; 
he  endeavors  to  lift  us  up  very  high  by  means  of  the 
esteem  and  praise  of  men,  that  so  he  may  the  more 
easily  overcome  us.  Hence  whoever  is  truly  hum- 
ble continually  lies  low  in  the  knowledge  of  himself, 
and  is  afraid  of  nothing  more  than  of  being  exalted. 

Humility  has  been  compared  to  a  river  which  has 
a  great  deal  of  water  in  winter  and  scarce  any  at 
all  in  summer:  for  humility  usually  decreases  in 
prosperity  and  increases  in  adversity. 

Moral  virtues  are  not  to  be  acquired,  any  more 

85 


Honey  from  Many  Hives 

than  arts  and  sciences,  but  by  exercise  and  practice. 
To  be  a  good  artist,  a  good  musician,  a  good  orator, 
or  a  good  philosopher,  you  must  exercise  yourself 
in  the  actions  proper  to  each  of  these  professions; 
so,  to  acquire  humility,  and  other  moral  virtues,  you 
must  practice  the  arts  belonging  to  them.  It  is  true 
that  all  virtue  must  come  from  the  hand  of  God; 
but  it  is  true  also  that  the  same  God,  without  whom 
we  can  do  nothing,  will  have  us  also  to  cooperate 
with  him.  Humiliation  is  the  way  to  humility,  as 
patience  is  to  peace  of  mind,  and  study  to  learning; 
if  we  will  acquire  humility  we  must  put  ourselves 
into  the  way  of  humility. 

Many  teachers  of  the  spiritual  life  counsel  us  to 
take  great  heed  lest  we  say  anything  which  may 
turn  to  our  own  praise,  which  may  make  us  pass 
for  men  of  profound  knowledge  or  eminent  virtue. 
It  is  very  hard  for  you  to  have  any  good  quality  that 
others  will  not  perceive;  if  you  take  no  notice  of  it 
yourself  you  will  be  the  better  loved  for  it  and  de- 
serve a  double  praise ;  as  well  for  being  master  of  so 
good  a  quality  as  for  being  willing  to  conceal  it. 
But  if  you  make  a  show  of  it  you  will  be  laughed  at. 
It  is  highly  dangerous  to  take  pleasure  in  hearing 
people  praise  and  speak  well  of  us.  When  we  are 
praised  we  ought  to  cast  our  eyes  upon  our  sins. 
Let  us  also  be  particular  to  take  pleasure  in  hearing 
others  praised.  Whenever  the  good  which  you  hear 
of  your  neighbor  excites  envy  in  you,  or  what  you 
86 


''Christian  Perfection  ^* 

hear  said  of  yourself  causes  self-satisfaction,  be  sure 
to  look  upon  it  as  a  fault.  Do  nothing  to  be  seen 
and  esteemed  by  men.  Do  not  excuse  yourself 
when  in  fault,  for  it  is  pride  that  makes  us,  as  soon 
as  we  have  committed  one,  or  as  soon  as  we  are  re- 
proved for  it,  stand  upon  our  defense.  Prevent  the 
imagination  from  indulging  too  freely  in  proud 
thoughts.  Look  on  yourself  as  inferior  to  others, 
and  prefer  them  to  yourself. 

Ought  we  to  wish  to  be  contemned?  and,  if  we 
are,  how  shall  we  be  able  to  bring  forth  fruit  for  the 
good  of  souls  ?  For  to  make  an  impression  by  what 
we  say,  and  to  gain  credit  with  an  audience,  we 
must  be  in  esteem  with  them ;  so  that  on  this  account 
it  seems  even  necessary  to  desire  the  esteem  of  men. 
The  answer  given  by  the  fathers  is  that,  though  the 
great  danger  we  incur  by  the  honor  and  esteem  of 
men  ought  to  oblige  us  to  avoid  it,  and  though  when 
we  regard  only  ourselves  we  ought  to  wish  to  be 
despised,  yet  we  may,  nevertheless,  with  a  view  to 
God's  greater  glory,  seek  their  approbation  and  es- 
teem. It  happens  sometimes  that  good  people  re- 
joice at  the  good  opinion  which  others  have  of  them, 
but  that  is  when  they  believe  that  thereby  they  can 
do  more  good  to  their  souls ;  and  then  they  do  not  so 
much  rejoice  at  the  esteem  for  themselves  as  at  the 
benefit  of  their  neighbor.  For  there  is  a  great  dif- 
ference between  seeking  the  applause  of  men  and 
rejoicing  at  the  salvation  of  souls.     It  is  one  thing 

87 


Honey  from  Many  Hives 

to  love  the  esteem  of  the  world  for  its  own  sake,  and 
to  regard  nothing  but  one's  own  satisfaction  and 
the  pleasure  of  glory,  which  is  always  wrong;  and 
another  thing  to  seek  this  esteem  from  a  good  mo- 
tive, such  as  the  advantage  and  salvation  of  your 
neighbor,  which  is  very  commendable.  It  is  there- 
fore permitted  to  desire  the  esteem  of  men,  pro- 
vided it  be  for  the  greater  glory  of  God  and  their 
edification;  for  this  is  not  to  love  one's  own  reputa- 
tion. When  one  rejoices  at  the  esteem  of  man  it 
must  be  with  such  a  regard  only  to  God  that  at  the 
very  same  moment  that  this  esteem  serves  no  fur- 
ther for  God's  glory  and  the  salvation  of  our  neigh- 
bor it  ought  rather  to  be  a  pain  than  a  joy  to  us. 
For  those  who  are  thus  disposed  there  is  no  fear 
when  they  accept  any  honor,  or  even  speak  to  their 
own  advantage,  for  they  never  do  it  but  when  they 
judge  it  necessary  for  the  glory  of  God;  and  so  the 
honor  and  praise  which  they  receive  leave  no  im- 
pression of  vanity  upon  their  heart. 

That  which  makes  the  largest  degree  of  humility 
so  difficult  to  attain  is  that,  on  the  one  hand,  we 
must  use  all  imaginable  care  and  diligence  to  acquire 
virtue,  to  resist  temptations,  and  to  be  successful  in 
all  our  pious  undertakings,  as  if  our  own  strength 
were  sufficient  to  insure  success;  and,  on  the  other 
hand,  after  having  done  all  that  depended  on  us, 
we  are  to  confide  no  more  in  it  than  as  if  we  had 
done  nothing;  we  must  look  upon  ourselves  as  un- 
88 


"Christian  Perfection  "'' 

profitable  servants,  and  put  our  confidence  in  God 
alone. 

There  appears  to  be  a  conflict  between  humility 
and  magnanimity;  for  magnanimity  is  a  greatness 
of  courage  which  urges  us  to  undertake  grand  and 
glorious  things,  yet  nothing  seems  more  contrary  to 
humility.  The  undertaking  of  great  things  seems 
wholly  repugnant  to  humility,  because  this  virtue 
demands  that  we  acknowledge  ourselves  unworthy 
of  everything  and  good  for  nothing;  and  it  is  pre- 
sumptuous to  attempt  what  we  are  not  capable  of 
performing.  Also  to  attempt  things  which  entitle 
us  to  honor  seems  acting  still  further  against  hu- 
mility, because  he  who  is  truly  humble  ought  to  be 
far  from  so  much  as  thinking  how  to  attain  honor. 
But  the  conflict  is  rather  in  seeming  than  in  reality. 
For  the  attempting  great  things  belongs  properly 
to  none  but  to  him  who  is  truly  humble.  To  attempt 
great  things  in  our  own  strength  would  indeed  be 
presumption.  But  it  is  only  upon  diffidence  in  our- 
selves and  confidence  in  God  that  Christian  mag- 
nanimity lays  the  foundation  of  great  enterprises; 
and  humility  does  the  same.  There  is  nothing  that 
we  cannot  do  with  the  help  of  God.  So  with  regard 
to  honor.  The  magnanimous  man  desires  only  to 
deserve  the  glory  without  caring  to  possess  it.  He 
has  raised  himself  so  high  above  the  opinion  of  the 
world  that  he  finds  nothing  estimable  but  virtue; 
and,  looking  with  the  same  eye  upon  the  praise  and 

89 


Honey  from  Many  Hives 

scorn  of  men,  he  does  nothing  for  the  love  of  the 
one  or  for  fear  of  the  other. 

As  a  man  who  has  borrowed  a  great  sum  feels 
his  joy  for  having  the  money  alloyed  by  the  obliga- 
tion to  restore  it,  and  by  the  anxiety  he  is  in  as  to 
whether  he  shall  be  able  to  pay  it  at  the  time  ap- 
pointed, so  he  who  is  humble,  the  more  gifts  he 
receives  from  God  the  more  he  acknowledges  him- 
self a  debtor  and  under  a  stricter  obligation  to  serve 
him;  and,  thinking  that  his  gratitude  and  services 
do  not  answer,  as  they  ought,  the  greatness  of  the 
favors  and  benefits  he  has  received,  he  believes  at  the 
same  time  that  anyone  but  himself  would  have  made 
a  better  use  of  them.  It  is  this  which  makes  the 
servants  of  God  more  humble  than  others ;  for  they 
know  that  God  will  call  them  to  account  not  only 
for  the  sins  they  commit,  but  also  for  the  benefits 
they  receive.  "Unto  whomsoever  much  is  given,  of 
him  shall  be  much  required"  (Luke  xii,  48). 

But  why  is  God  so  pleased  to  exalt  the  humble, 
and  to  confer  upon  them  so  many  favors?  It  is  be- 
cause all  the  good  he  does  them  returns  to  himself. 
For  they  who  are  humble  appropriate  to  themselves 
nothing  of  what  they  receive;  they  restore  it  all  to 
God,  and,  acknowledging  that  there  is  nothing 
great  but  the  power  of  God  alone,  ascribe  to  him 
the  glory  and  honor  of  all. 
90 


Francis  of  Sales 


FRANQS  OF  SALES* 

It  is  very  difficult  to  write  briefly  concerning  so 
wonderful  and  lovable  a  man  as  Francis  of  Sales, 
both  on  account  of  his  admirable  traits  and  also  on 
account  of  the  abundant  m.aterials  which  have  come 
down  to  us.  There  is  an  excellent  life  of  him  by 
Robert  Ornsby,  M.A.,  and  a  large  volume  of  mem- 
orabilia entitled  The  Spirit  of  St.  Francis  de  Sales, 
by  his  intimate  friend,  Bishop  Camus,  which  is 
worthy  to  rank  with  Bos  well's  Johnson.  Certain  it 
is  that  few  men  have  seemed  so  nearly  perfect.  It 
has  been  well  said:  ''All  things  that  command  re- 
spect and  attract  love  were  found  in  Francis — high 
rank,  polish  of  manners,  geniality  of  disposition, 
shrewdness  of  head,  vivacity  of  imagination,  a  ca- 
pacity for  profound  theological  studies,  a  rare  felic- 
ity in  the  use  of  language,  a  captivating  grace  of 
manner,  an  almost  vmrivaled  power  as  a  director  of 
souls,  activity  without  bustle,  mortification  without 
sadness.  There  appears  in  his  mind  that  union  of 
sweetness  and  strength,  of  masculine  power  and 
feminine  delicacy,  of  profound  knowledge  and 
practical  dexterity,  which  constituted  a  character 
formed  at  once  to  win  and  subdue  minds  of  almost 
every  type  and  age." 

He  w^as  born  the  oldest  son  of  one  of  the  principal 
nobles  of  Savoy,  in  the  town  of  Sales,  1567.    At  the 

91 


Honey  from  Many  Hives 

age  of  thirty-five  he  became  bishop  of  Geneva,  but 
his  residence  was  at  Annecy.  After  twenty  years 
full  of  holy  labors  in  this  capacity  he  departed  to 
glory,  1622. 

In  the  year  1608  he  issued  the  work  by  which  he 
is  best  known.  The  Introduction  to  a  Devout  Life. 
It  was  drawn  up  chiefly  from  letters  which  he  had 
written  to  one  who  was  under  his  instruction,  and 
which  were  so  much  admired  in  manuscript  as  to 
make  their  publication  a  necessity.  The  book  im- 
mediately obtained  a  vast  circulation  throughout 
Europe,  and  its  popularity  has  not  waned  down  to 
the  present  day.  Dr.  E.  M.  Goulburn,  himself  one 
of  the  best  spiritual  writers  of  our  own  time,  says : 
''There  is  no  manual  of  devotion  so  winning,  so  at- 
tractive, and  of  such  universal  applicability  as  this. 
In  profusion  of  imagery  he  is  a  very  Jeremy  Taylor. 
A  man  must  be  either  the  victim  of  inveterate  sec- 
tarian prejudice  or  a  stickler  for  the  most  vulgar 
theological  commonplaces,  or — much  worse  than 
either — dead  to  spiritual  emotion,  who  can  read 
Francis's  treatise  without  a  drawing  of  the  heart 
toward  its  author,  a  longing  after  the  devout  life 
which  he  recommends,  and  a  desire  to  act  upon  his 
instructions  for  leading  it." 

In  1616  he  brought  to  completion  what  is  in  some 
respects  his  greatest  work,  the  most  profound,  elab- 
orate, and  exhaustive,  'A  Treatise  on  the  Love  of 
God.  It  is  a  mine  of  rich  and  beautiful  thoughts, 
92 


Francis  of  Sales 

but  not  perhaps  so  generally  useful  to  the  ordinary 
reader  as  the  Introduction, 

Another  volume  from  which  we  have  made  ex- 
tracts in  the  following  pages  is  entitled  Practical 
Piety,  and  is  composed  of  selections  from  Francis's 
letters  and  discourses.  It  is  an  admirable  manual 
of  devotion,  treating  very  wisely  of  our  duties  to- 
ward God,  toward  our  neighbor,  and  toward  our- 
selves, as  well  as  of  the  principal  exercises  of  piety 
and  the  principal  feasts  of  the  year. 

While  he  was  emphatically  the  apostle  of  sweet- 
ness and  gentleness,  he  had  a  dignity  and  gravity 
before  which  people  stood  in  awe,  and  he  had  a 
burning  hatred  of  sin  as  well  as  an  ardent  love  for 
God.  He  did  all  things  ''passing  well,"  but  without 
vehemence,  combining  with  intensity  of  devotion 
great  calmness  of  spirit.  He  was  hostile  to  any- 
thing like  haste  or  flurry,  overeagerness  or  anxiety. 
His  favorite  word  was  pedetentim,  ''by  degrees," 
"step  by  step,"  "soon  enough  if  well  enough,"  not 
an  inch  in  advance  of  God's  will.  He  paid  special 
attention  to  doing  kindnesses  for  individuals,  even 
the  humblest,  and  if  anyone  treated  him  harshly  he 
took  particular  pains  to  do  him  a  favor.  His  pas- 
sage from  earth  to  heaven,  though  attended  with  in- 
tense pain,  was  most  edifying.  Exhortations  to 
those  around  him  to  love  God  more  were  frequent. 
As  some  one  gave  expression  to  the  thought  of  how 
necessary  to  the  people  his  longer  tarrying  seemed 

93 


Honey  from  Many  Hives 

to  be,  he  replied,  "A  useless  servant,  useless,  use- 
less." The  name  of  Jesus  was  the  last  word  on  his 
lips.  His  end  was  peace,  and  his  works  have  cer- 
tainly followed  him.  The  few  of  his  words  here 
given  are  no  better,  perhaps,  than  much  more  which 
might  be  quoted,  but  they  will  afford  a  taste  of  his 
distinctive  teaching. 


THE    MORNING   EXERCISE. 

I.  Adore  God  most  profoundly,  and  return  him 
thanks  for  having  preserved  you  from  the  dangers 
of  the  night ;  and  if  during  the  course  of  it  you  have 
committed  any  sin,  implore  his  pardon.  2.  Con- 
sider that  the  present  day  is  given  you  in  order  that 
you  may  gain  the  future  day  of  eternity;  make  a 
firm  purpose,  therefore,  to  employ  it  well  with  this 
intention.  3.  Foresee  in  what  business  or  conversa- 
tion you  will  probably  be  engaged ;  what  opportuni- 
ties you  will  have  to  serve  God;  to  what  temptations 
of  offending  him  you  will  be  exposed,  either  by 
anger,  by  vanity,  or  any  other  irregularity ;  and  pre- 
pare yourself  by  a  firm  resolution  to  make  the  best 
use  of  those  means  which  shall  be  offered  you  to 
serve  God  and  advance  in  devotion;  as  also,  on  the 
other  hand,  dispose  yourself  carefully  to  avoid,  re- 
sist, and  overcome  whatever  may  present  itself  th^t 
is  prejudicial  to  your  salvation  and  the  glory  of 
God.  4.  This  done,  humble  yourself  in  the  presence 
of  God,  acknowledging  that  of  yourself  you  are  in- 
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Francis  of  Sales 

capable  of  executing  your  resolutions  either  to  avoid 
evil  or  to  do  good ;  and,  as  if  you  held  your  heart  in 
your  hands,  offer  it,  together  with  all  your  good 
designs,  to  his  divine  Majesty,  beseeching  him  to 
take  it  under  his  protection,  and  so  to  strengthen  it 
that  it  may  proceed  prosperously  in  his  service. 

THE    EVENING    EXERCISE. 

Prostrate  yourself  before  God,  and  recollect  your- 
self in  the  presence  of  Jesus  Christ  crucified.  Give 
thanks  to  God  for  having  preserved  you  during  the 
day  past.  Examine  how  you  have  behaved  your- 
self throughout  the  whole  course  of  it;  and  to  do 
this  more  easily  consider  where  you  have  been,  with 
whom,  and  in  what  business  you  have  been  em- 
ployed. If  you  find  that  you  have  done  any  good, 
thank  God  for  it.  If,  on  the  other  hand,  you  have 
done  any  evil,  whether  in  thought,  word,  or  deed, 
ask  pardon  of  his  divine  Majesty,  firmly  resolving 
to  confess  it  at  the  first  opportunity,  and  to  avoid 
it  for  the  future.  Recommend  to  the  protection  of 
divine  Providence  your  soul  and  body,  the  holy 
Church,  together  with  your  parents  and  friends; 
and  finally  beg  the  Lord  to  watch  over  you.  Thus, 
with  the  blessing  of  God,  you  may  go  to  take  that 
rest  which  his  will  has  appointed  for  you. 

TEMPTATION. 

There  are  three  steps  to  ascend  to  iniquity :  temp- 
tation, delectation,  and  consent.    Though  the  temp- 
•7  95 


Honey  from  Many  Hives 

tation  to  any  sin  whatsoever  should  last  during  life, 
it  could  never  render  us  disagreeable  to  the  divine 
Majesty  provided  that  we  were  not  pleased  with  it, 
and  did  not  give  our  consent  to  it.  The  reason  is, 
because  we  do  not  act,  but  suffer  in  temptation ;  and 
as  in  this  we  take  no  pleasure,  so  we  cannot  incur 
any  guilt.  It  is  not  always  in  the  power  of  the  soul 
not  to  feel  the  temptation,  though  it  be  always  in 
her  power  not  to  consent  to  it;  it  cannot  hurt  us  so 
long  as  it  is  disagreeable  to  us.  But  with  respect 
to  the  delectation  which  may  follow  the  temptation 
it  must  be  observed  that,  as  there  are  two  parts  in 
the  soul,  the  inferior  and  the  superior,  and  the  in- 
ferior does  not  always  follow  the  superior,  but  acts 
for  itself  apart,  it  frequently  happens  that  the  infe- 
rior part  takes  delight  in  the  temptation  without  the 
consent,  nay,  against  the  will,  of  the  superior.  This 
is  that  warfare  which  the  apostle  describes  (Gal.  v, 
17)  when  he  says  that  the  flesh  lusts  against  the 
Spirit,  and  that  there  is  a  law  of  the  members  and  a 
law  of  the  Spirit. 

Therefore,  whenever  you  are  tempted  to  any  sin, 
consider  whether  you  have  not  voluntarily  given 
occasion  to  the  temptation;  for  then  the  temptation 
itself  puts  you  in  a  state  of  sin,  on  account  of  the 
danger  to  which  you  have  exposed  yourself.  When 
the  delectation  which  follows  temptation  might  have 
been  avoided,  and  yet  was  not,  there  is  always  some 
kind  of  sin,  more  or  less  considerable,  according  to 
96 


Francis  of  Sales 

the  time  you  have  dwelt  upon  it  or  the  pleasure  you 
have  taken  in  it. 

As  soon  as  you  perceive  yourself  tempted  follow 
the  example  of  children  when  they  see  a  wolf  or  a 
bear  in  the  country;  for  they  immediately  run  into 
the  arms  of  their  father  or  mother,  or  at  least  they 
call  out  to  them  for  help.  Look  not  the  temptation 
in  the  face,  but  look  only  on  our  Lord;  for  if  you 
look  at  the  temptation,  especially  while  it  is  strong, 
it  may  shake  your  courage.  Divert  your  thoughts 
to  some  good  and  pious  reflections,  for  when  good 
thoughts  occupy  your  heart  they  will  drive  away 
every  temptation  and  suggestion. 

It  is  a  very  good  sign  that  the  enemy  keeps  knock- 
ing and  storming  at  the  gate,  for  it  shows  that  he 
has  not  what  he  wants.  If  he  had  he  would  not 
make  any  more  noise,  but  enter  in  and  quietly 
remain  there. 

FASTING. 

We  are  greatly  exposed  to  temptations,  both 
when  our  body  is  too  much  pampered  and  when  it 
is  too  much  weakened,  for  the  one  makes  it  insolent 
with  ease,  and  the  other  desperate  with  affliction. 

Labor,  as  well  as  fasting,  serves  to  mortify  and 
subdue  the  flesh.  Now,  provided  the  labor  you  un- 
dertake contributes  to  the  glory  of  God  and  your 
own  welfare,  I  would  prefer  that  you  should  suffer 
the  pain  of  labor  rather  than  that  of  fasting.  Some 
find  It  painful  to  fast,  others  to  serve  the  sick  or 

97 


Honey  from  Many  Hives 

visit  prisoners,  others  to  hear  confession,  to  preach, 
to  pray,  and  to  perform  similar  exercises.  These 
last  pains  are  of  more  value  than  the  former,  for 
besides  subduing  the  body  they  produce  fruits  much 
more  desirable,  and  therefore,  generally  speaking, 
it  is  better  to  preserve  our  bodily  strength  more  than 
may  be  necessary,  in  order  to  perform  these  func- 
tions, than  to  weaken  it  too  much;  for  we  may 
always  abate  it  when  we  wish,  but  we  cannot  always 
repair  it  when  we  would. 

In  indifference  respecting  our  food  consists  the 
perfection  of  the  practice  of  that  sacred  rule,  "Eat 
that  which  is  set  before  you."  I  except,  however, 
such  meats  as  may  prejudice  the  health  or  incom- 
mode the  spirit,  such  as  hot  and  high-seasoned 
meats ;  as  also  certain  occasions  in  which  nature  re- 
quires recreation  and  assistance  in  order  to  be  able 
to  support  some  labor  for  the  glory  of  God.  A  con- 
tinual and  moderate  sobriety  is  preferable  to  vio- 
lent abstinences  practiced  occasionally  and  mingled 
with  great  relaxations. 

I  think  it  a  point  of  virtue  to  retire  to  rest  early 
in  the  evening,  that  we  may  be  enabled  to  awake  and 
rise  early  in  the  morning,  which  is  certainly,  of  all 
times,  the  most  favorable,  the  most  agreeable,  and 
the  least  exposed  to  disturbance  and  distractions; 
when  the  very  birds  invite  us  to  awake  and  praise 
God;  so  that  early  rising  is  equally  serviceable  to 
health  and  holiness. 

98 


Francis  of  Sales 

conversation. 

Let  your  language  be  meek,  open,  and  sincere, 
without  the  least  mixture  of  equivocations,  artifice', 
or  dissimulation ;  for  although  it  may  not  be  always 
advisable  to  say  all  that  is  true,  yet  it  is  never  allow- 
able to  speak  against  the  truth. 

No  artifice  is  so  good  and  desirable  as  plain  deal- 
ing. Worldly  prudence  and  artifice  belong  to  the 
children  of  the  world ;  but  the  children  of  God  walk 
uprightly,  and  their  heart  is  without  guile.  Lying, 
double-dealing,  and  dissimulation  are  always  signs 
of  a  weak  and  mean  spirit. 

In  order  to  avoid  contention  do  not  contradict 
anyone  in  discourse,  unless  it  be  either  sinful  or  very 
prejudicial  to  agree  with  him.  But  should  it  be 
necessary  to  contradict  anyone,  or  oppose  our  own 
opinion  to  his,  we  must  do  it  with  much  mildness 
and  dexterity,  so  as  not  to  irritate  his  temper;  for 
nothing  is  ever  gained  by  harshness  and  violence. 

To  speak  little,  a  practice  so  much  recommended 
by  all  wise  men,  does  not  consist  in  uttering  few 
words,  but  in  uttering  none  that  are  unprofitable; 
for  in  point  of  speaking  one  is  not  to  regard  the 
quantity  so  much  as  the  quality  of  the  words.  But, 
in  my  opinion,  we  ought  to  avoid  both  extremes. 
For  to  be  too  reserved,  and  refuse  to  join  in  con- 
versation, looks  like  disdain  or  a  want  of  confidence; 
and,  on  the  other  hand,  to  be  always  talking,  so  as 
to  afford  neither  leisure  nor  opportunity  to  others 

99 


Honey  from  Many  Hives 

to  speak  when  they  wish,  is  a  mark  of  shallowness 
and  levity. 

EVIL   SPEAKING. 

Rash  judgment  engenders  uneasiness,  contempt 
of  our  neighbor,  pride,  self-complacency,  and  many 
other  most  pernicious  effects,  among  which  detrac- 
tion, the  bane  of  conversation,  holds  the  first  place. 
Detraction  is  a  kind  of  murder;  for  we  have  three 
lives,  namely,  the  spiritual,  which  consists  in  the 
grace  of  God;  the  corporal,  which  depends  on  the 
soul ;  and  the  civil,  which  consists  in  our  good  name. 
Sin  deprives  us  of  the  first,  death  takes  away  the 
second,  and  detraction  robs  us  of  the  third.  But 
the  detractor  by  one  blow  of  his  tongue  commits 
three  murders :  he  kills  not  only  his  own  soul  and 
the  soul  of  him  that  hears  him,  but  also,  by  a  spirit- 
ual murder,  takes  away  the  civil  life  of  the  person 
detracted.  For,  as  St.  Bernard  says,  both  he  that 
detracts  and  he  that  hearkens  to  the  detractor  have 
the  devil  about  them,  the  one  in  his  tongue  and  the 
other  in  his  ear.  As  the  serpent's  tongue  is  forked 
and  has  two  points,  so  is  that  of  the  detractor,  who 
at  one  stroke  stings  and  poisons  the  ear  of  the 
hearer  and  the  reputation  of  him  against  whom  he  is 
speaking. 

One  act  alone  is  not  sufficient  to  constitute  a  vice. 
To  acquire  the  name  of  a  vice  or  a  virtue  the  action 
must  be  habitual ;  one  must  have  made  some  prog- 
ress in  it.     It  is  then  an  injustice  to  say  that  such 

lOO 


Francis  of  Sales 

a  man  is  passionate,  or  a  thief,  because  we  have  seen 
him  once  in  a  passion  or  guilty  of  steahng.  Also, 
since  the  goodness  of  God  is  so  immense  that  one 
moment  suffices  to  obtain  and  receive  his  grace, 
what  assurance  can  we  have  that  he  who  was  yester- 
day a  sinner  is  not  a  saint  to-day?  We  can  then 
never  say  a  man  is  wicked  without  exposing  our- 
selves to  the  danger  of  lying.  All  that  we  can  say, 
if  we  must  speak,  is  that  he  did  such  bad  actions,  or 
lived  ill  at  such  a  time,  that  he  does  ill  at  present; 
but  we  must  never  draw  consequences  from  yester- 
day to  this  day,  nor  from  this  day  to  yesterday, 
much  less  to  to-morrow. 

Some,  to  avoid  the  sin  of  detraction,  commend 
and  speak  well  of  vice.  We  must  avoid  this  ex- 
treme. We  must  openly  blame  that  which  is  blama- 
ble:  for  in  doing  this  we  glorify  God,  provided  we 
observe  the  following  conditions.  To  speak  com- 
mendably  against  the  vices  of  another  it  is  necessary 
that  we  should  have  in  view  the  profit  either  of  the 
person  spoken  of  or  of  those  to  whom  we  speak.  It 
is,  moreover,  requisite  that  it  should  be  my  duty  to 
speak  on  this  occasion,  as  when  I  am  one  of  the  chief 
of  the  company ;  for  if  I  should  keep  silence  I  would 
seem  to  approve  of  the  vice;  but  if  I  be  one  of  the 
least  I  must  not  take  upon  me  to  pass  my  censure. 
But  above  all  it  is  necessary  that  I  should  be  so 
cautious  in  my  remarks  as  not  to  say  a  single  word 
too  much.    My  tongue,  whilst  I  am  speaking  of  my 

lOI 


Honey  from  Many  Hives 

neighbor,  shall  be  in  my  mouth  like  a  knife  in  the 
hand  of  a  surgeon,  who  would  cut  between  the  sin- 
ews and  the  tendons.  The  blow  I  shall  give  shall 
be  neither  more  nor  less  than  the  truth.  In  fine,  it 
must  be  our  principal  care  in  blaming  any  vice  to 
spare  as  much  as  possible  the  person  in  whom  it  is 
found. 

When  you  hear  anyone  spoken  ill  of  make  the 
accusation  doubtful  if  you  can  do  it  justly;  if  you 
cannot,  excuse  the  intention  of  the  party  accused; 
if  that  cannot  be  done,  express  a  compassion  for  him 
and  change  the  topic  of  conversation,  remembering 
yourself,  and  putting  the  company  in  mind,  that 
they  who  do  not  fall  owe  their  happiness  to  God 
alone ;  recall  the  detractor  to  himself  with  meekness, 
and  declare  some  good  action  of  the  party  offended, 
if  you  know  any. 

QUIETNESS    OF    SPIRIT. 

We  ought  above  all  things  to  secure  our  tran- 
quillity, not  only  because  it  is  the  mother  of  con- 
tentment, but  chiefly  because  it  is  the  daughter  of 
the  will  of  God  and  of  the  resignation  of  our  own 
will. 

We  shall  soon  be  in  eternity,  and  then  we  shall 
see  what  a  little  matter  are  all  the  affairs  of  the 
world,  and  of  how  small  consequence  it  was  whether 
they  were  done  or  not  done.  Nevertheless  we  now 
make  ourselves  anxious,  as  though  they  were  great 

I02 


Francis  of  Sales 

things.  When  we  were  little  children  with  what 
earnestness  did  we  gather  bits  of  tiles,  wood,  and 
clay,  to  build  little  houses  with,  and  when  anyone 
destroyed  them  we  were  greatly  distressed  at  it,  and 
wept ;  but  now  we  know  right  well  that  all  that  was 
of  little  consequence.  We  shall  do  the  same  in 
heaven  one  day,  when  we  shall  see  that  our  interests 
in  the  world  were  all  mere  childishness.  Let  us  pur- 
sue our  childish  occupations,  since  we  are  children, 
but  let  us  not  catch  cold  about  them ;  and  if  anyone 
throws  down  our  little  houses  and  designs  let  us  not 
be  overdistressed ;  for  when  night  comes — I  mean 
death — and  we  must  return  to  our  homes,  our  little 
houses  will  all  be  useless.  We  must  return  to  our 
Father's  house. 

It  is  a  truth  that  nothing  can  give  us  a  deeper 
tranquillity  in  this  world  than  frequently  to  look 
upon  our  Lord  in  all  the  afflictions  which  came  upon 
him  from  his  birth  until  his  death.  For  we  shall 
there  see  so  much  scorn,  calumny,  poverty,  need, 
abjection,  pains,  torments,  injuries,  and  all  sorts  of 
bitterness,  that,  in  comparison  with  it  we  find  out 
that  we  were  wrong  in  calling  by  the  name  of  afflic- 
tion, pain,  and  contradiction  those  little  accidents 
which  happen  to  us,  and  in  desiring  patience  for 
such  a  trifling  matter,  since  one  little  drop  of 
modesty  should  amply  suffice  to  support  that  which 
happens  to  us. 

103 


Honey  from  Many  Hives 

humble-mindedness. 

"Borrow  empty  vessels  not  a  few,"  said  Elisha  to 
tRe  poor  widow,  ''and  pour  oil  into  them."  To  re- 
ceive the  grace  of  God  into  our  hearts  they  must  be 
emptied  of  vainglory.  We  call  that  glory  vain 
which  we  assume  to  ourselves  either  for  what  is  not 
in  us  or  for  what  is  in  us,  and  belongs  to  us,  but 
deserves  not  that  we  should  glory  in  it. 

Generous  minds  do  not  amuse  themselves  about 
the  petty  toys  of  rank,  honor,  and  salutation;  they 
have  other  things  to  perform;  such  baubles  only 
belong  to  degenerate  spirits.  He  that  may  have 
pearls  never  loads  himself  with  shells;  and  such  as 
aspire  to  virtue  trouble  not  themselves  about  honors. 
Everyone,  indeed,  may  take  and  keep  his  own  place 
without  prejudice  to  humility,  so  that  it  be  done 
carelessly  and  without  contention.  For  as  they  that 
come  from  Peru,  besides  gold  and  silver,  bring  also 
thence  apes  and  parrots,  because  they  neither  cost 
much  nor  are  burdensome,  so  they  that  aspire  to 
virtue  refuse  not  the  rank  and  honor  due  to  them, 
provided  it  cost  them  not  too  much  care  and  atten- 
tion, nor  involve  them  in  trouble,  anxiety,  disputes, 
or  contentions.  Nevertheless  I  do  not  here  allude 
to  those  whose  dignity  concerns  the  public,  nor  to 
certain  particular  occasions  of  important  conse- 
quences; for  in  these  everyone  ought  to  keep  what 
belongs  to  him  with  prudence  and  discretion, 
accompanied  by  charity  and  suavity  of  manners. 
104 


Francis  of  Sales 

I  would  neither  pretend  to  be  a  fool  nor  a  wise 
man;  for  if  humility  forbids  me  to  conceal  my  wis- 
dom, candor  and  sincerity  also  forbid  me  to  counter- 
feit the  fool;  and  as  vanity  is  opposite  to  humility, 
so  artifice,  affectation,  and  dissimulation  are  con- 
trary to  sincerity. 

The  best  abjections,  those  most  profitable  to  our 
souls  and  most  acceptable  to  God,  are  such  as  befall 
us  by  accident  or  by  our  condition  of  life;  because 
we  have  not  chosen  them  ourselves  but  received 
them  as  sent  by  God,  whose  choice  is  always  better 
than  our  own. 

Humility  not  enduring  that  we  should  have  any 
opinion  of  our  own  excellence,  or  think  ourselves 
worthy  to  be  preferred  before  others,  cannot  permit 
that  we  should  seek  after  praise,  honor,  and  glory, 
which  are  only  due  to  excellence;  yet  .she  consents 
to  the  counsel  of  the  wise  man  who  admonishes  us 
to  be  careful  of  our  good  name,  because  a  good 
name  Is  our  esteem,  not  of  an  excellence,  but  only 
of  an  ordinary  honesty  and  Integrity  of  life,  which 
humility  does  not  forbid  us  either  to  acknowledge 
In  ourselves  or  to  desire  the  reputation  of  It.  It  is 
one  of  the  foundations  of  human  society,  without 
which  we  are  not  only  unprofitable  but  prejudicial 
to  the  public  by  reason  of  the  scandal  It  would  re- 
ceive. Charity  requires  and  humility  consents  that 
we  should  desire  It  and  carefully  preserve  It. 

The  obligation  of  preserving  our  reputation,  and 

105 


Honey  from  Many  Hives 

of  being-  actually  such  as  we  are  thought  to  be,  urges 
a  generous  spirit  forward  with  a  strong  and  agree- 
able impulse.  An  excessive  fear  of  losing  our  good 
name  betrays  a  great  distrust  of  its  foundation, 
which  is  the  truth  of  a  good  life.  .He  that  is  too 
anxious  to  preserve  his  reputation  loses  it;  and 
that  person  deserves  to  lose  honor  who  seeks  to 
receive  it  from  those  whose  vices  render  them  truly 
infamous  and  dishonorable. 

That  humility  which  does  not  produce  generosity 
is  undoubtedly  false.  For  after  humility  has  said, 
I  can  do  nothing,  I  am  nothing,  it  immediately  gives 
place  to  generosity,  which  says,  There  is  nothing 
which  I  cannot  do,  inasmuch  as  I  put  all  my  con- 
fidence in  God,  who  can  do  everything.  And  with 
this  confidence  humility,  consequently,  undertakes 
everything  which  it  is  ordered  to  do,  how  difficult 
soever.  And  if  it  applies  itself  to  fulfill  the  com- 
mandment in  simplicity  of  heart,  God  will  rather 
work  a  miracle  than  fail  of  giving  it  his  aid ;  because 
it  is  not  from  any  confidence  in  its  own  strength 
that  humility  undertakes  the  work,  but  from  the 
confidence  which  it  has  in  God. 

Behold  the  example  which  we  ought  to  follow 
when  we  are  ordered  to  do  anything.  We  ought  to 
undertake  it  generously,  without  reckoning  on  our- 
selves, but  reckoning  much  on  the  grace  of  God, 
who  wills  that  we  should  obey  without  making  any 
resistance.  But  I  well  understand  the  subtlety  of 
1 06 


Francis  of  Sales 

false  humility;  it  is  that  we  fear  we  shall  not  come 
forth  with  honor  to  ourselves.  We  value  our  repu- 
tation so  highly  that  in  the  exercise  of  our  office 
we  do  not  like  to  be  reckoned  as  apprentices,  but  as 
masters  who  never  commit  any  blunders  at  all. 

It  is  a  good  practice  of  humility  never  to  look 
upon  the  actions  of  our  neighbors  except  to  remark 
the  virtues  that  are  in  them,  never  their  imperfec- 
tions; for  so  long  as  we  are  not  in  charge  of  them 
we  must  never  turn  our  eyes,  and  still  less  our 
attention,  on  that  side. 

We  must  always  put  the  best  construction  that  we 
can  upon  what  we  see  our  neighbor  do.  In  doubtful 
matters  we  ought  to  persuade  ourselves  that  what 
we  noticed  is  not  bad,  but  that  it  is  our  imperfec- 
tions that  cause  such  a  thought  to  arise  in  our 
minds;  that  thus  we  may  avoid  rash  judgments,  a 
very  dangerous  evil,  for  which  we  ought  to  have 
a  sovereign  detestation. 

To  acquire  the  spirit  of  humility  there  is  no  other 
way  but  frequent  repetition  of  its  acts.  Humility 
makes  us  annihilate  ourselves  in  all  those  things 
which  are  not  necessary  for  our  advancement  in 
grace,  such  as  good  speaking,  noble  mien,  great 
talents  for  the  management  of  affairs,  a  great  spirit 
of  eloquence,  and  the  like;  for  in  these  exterior 
things  we  ought  to  desire  that  others  should  succeed 
better  than  ourselves. 

Love  your  abjection.     That  is,  remain  humble, 

107 


Honey  from  Many  Hives 

tranquil,  sweet,  full  of  confidence  in  the  midst  of 
this  obscurity;  do  not  make  yourself  impatient,  or 
trouble  yourself  for  all  this,  but  with  a  good  heart 
— I  do  not  say  gayly,  but  I  do  say  freely  and 
firmly — embrace  this  cross,  and  remain  under  these 
clouds.  Love  to  be  obscure,  for  the  love  of  Him 
who  wishes  you  to  be  so,  and  you  will  love  your  own 
abjection. 

HOLY   INDIFFERENCE. 

It  is  difficult  to  give  an  exact  definition  of  the  holy 
indifference  of  a  will  dead  to  itself  and  totally  ab- 
sorbed in  the  will  of  God.  According  to  my  idea 
of  a  perfectly  indifferent  soul,  which  desires  noth- 
ing, and  permits  the  Almighty  to  will  whatever  he 
pleases,  it  should  be  defined  as  a  will  in  a  state  of 
simple  and  general  expectation,  disposed  for  all 
events.  Yet,  though  the  expectation  of  the  soul  is  a 
simple  disposition  to  receive  whatever  may  occur, 
not  an  action,  it  is  still  perfectly  voluntary.  After 
these  events  have  happened  expectation  is  changed 
into  consent  or  acquiescence.  Before  they  occur  it 
is  simple  expectation;  that  is,  a  disposition  of  the 
soul  by  which  she  is  prepared  for  everything,  and 
perfectly  Indifferent  as  to  whatever  it  may  please 
the  divine  will  to  ordain. 

To  exercise  persons  In  this  holy  Indifference  God 

sometimes  Inspires  them  with  very  exalted  designs, 

which  are  not  meant  to  succeed.     Their  duty  on 

these  occasions  is,  on  the  one  side,  to  commence  with 

io8 


Francis  of  Sales 

a  noble  courage  and  simple  confidence,  and  to  per- 
severe with  constancy,  as  long  as  a  hope  of  success 
remains;  and,  on  the  other  hand,  tranquilly  and 
humbly  to  accept  whatever  degree  of  success  God  is 
pleased  to  give  their  exertions.  Happy  are  the  souls 
in  whom  God  discovers  this  perfect  readiness  to 
abandon,  by  his  desire,  the  enterprises  which  they 
have  generously  and  courageously  undertaken  in 
obedience  to  his  commands.  Nothing  more  clearly 
proves  perfect  indifference  than  to  abandon  the 
execution  of  a  good  design  when  God  pleases  that  it 
should  succeed  no  further.  It  was  God  who  urged 
us  onward  and  served  as  a  guide ;  we  advanced  with 
ardor  for  his  glory,  and  at  the  first  intimation  of  his 
will  we  unhesitatingly  retraced  our  steps. 

The  absolute  will  of  God  is  usually  known  only  by 
the  event  which  is  its  effect.  Before  this  takes  place 
we  should  unite  ourselves  to  the  divine  will  which 
is  called  signified;  and  when  this  adorable  will  is 
made  manifest  in  after  occurrences  we  should  im- 
mediately attach  ourselves  thereto  by  amorous  sub- 
mission. Let  us  suppose  that  I,  or  some  one  very 
dear  to  me,  have  been  attacked  by  serious  illness; 
does  God  will  that  the  malady  should  or  should  not 
be  followed  by  death?  This  I  do  not,  and  cannot, 
discover.  But  I  know  by  his  signified  will  that  he 
requires  me,  while  waiting  for  the  event  which  he 
has  ordained,  to  employ  the  remedies  necessary  for 
my  recovery.    I  shall  then  use  them,  and  omit  noth- 

109 


Honey  from  Many  Hives 

ing  calculated  to  remove  my  illness.  But  if  it  be  the 
will  of  God  that  the  remedies  prove  ineffectual,  and 
the  sickness  terminate  in  death,  as  soon  as  I  shall 
have  discovered  this  to  be  the  will  of  God  the 
superior  part  of  my  soul  will  cheerfully  submit,  not- 
withstanding the  repugnances  of  the  inferior  part. 

Everything  which  occurs  in  the  universe,  except 
sin,  happens  by  the  will  of  God,  which  is  called  ab- 
solute or  of  good  pleasure;  no  one  can  prevent  its 
accomplishment,  and  it  is  known  by  the  effects  it 
produces.  When  events  occur  we  judge  unhesita- 
tingly that  God  has  willed  and  regulated  them. 

But,  you  will  object,  when  an  enterprise  inspired 
by  God  fails,  through  the  fault  of  the  person  to 
whom  it  has  been  committed,  how  can  he  then  ac- 
quiesce in  the  divine  will,  knowing  that  it  is  not  the 
will  of  God  which  has  prevented  success,  since  it  is 
not,  and  cannot  be,  the  cause  of  the  fault  which  has 
impeded  the  happy  termination  of  the  enterprise? 
Your  fault  certainly  does  not  proceed  from  the  will 
of  God,  because  God  cannot  be  the  author  of  sin; 
yet  it  is  his  will  that  your  fault  be  punished  by  the 
failure  of  the  undertaking.  As  he  is  infinitely  good 
he  cannot  will  sin  which  offends  him;  but  as  his  jus- 
tice is  no  less  infinite  than  his  goodness  he  wills  the 
punishment  which  is  the  consequence  of  your  fault. 

Thus  should  we  act :  our  will  should  be  as  easily 
molded  by  the  will  of  God  as  soft  wax  is  shaped  by 
the  hand ;  we  should  not  amuse  ourselves  in  forming 
no 


Francis  of  Sales 

desires  and  projects;  we  should  have  no  views  or 
pretensions,  but  leave  the  disposal  of  everything  be- 
longing to  us  in  the  hands  of  God.  Let  us  bless  and 
thank  God  on  all  occasions,  saying,  I  do  not  wish 
for  anything,  O  my  God;  I  do  not  even  desire  to 
know  what  may  befall  me ;  the  power  of  willing  and 
choosing  belongs  to  thee;  I  reserve  to  myself  only 
that  of  blessing  thee  for  whatever  thou  hast  or- 
dained. How  excellent  a  use  do  we  make  of  our 
liberty  Avhen,  suppressing  all  desires  and  natural 
solicitude,  we  are  solely  occupied  in  praising  the 
divine  will,  which  regulates  all  things,  and  blessing 
its  ever-equitable  decrees. 

The  brilliancy  of  the  stars  is  not  obscured  when 
the  sun  enlightens  our  horizon,  but  it  is  concealed 
from  us  by  the  light  of  the  sun,  and  seems  to  be 
engulfed  in  that  immense  ocean  of  splendor  in 
which  it  is  lost.  In  like  manner  the  human  will  is 
not  destroyed  when  it  abandons  itself  totally  to  that 
of  God ;  but  it  is  so  absorbed  in  the  divine  will  that 
it  cannot  be  distinguished  from  it,  having  in  reality 
no  effect,  no  desire,  no  will,  but  the  will  of  God. 

When  a  servant  who  follows  his  master  is  asked 
where  he  goes  he  might  reply  that  he  does  not  go, 
he  only  follows ;  because  it  is  his  master's  will,  and 
not  his,  which  determines  the  place  to  which  he 
walks.  The  will  when  totally  abandoned  to  that  of 
God  desires  nothing  according  to  its  own  choice ;  it 
simply  follows  the  selection  made  by  the  Almighty. 
8  III 


Honey  from  Many  Hives 

To  sail  is  not  to  proceed  by  our  own  motion,  but  by 
that  of  the  vessel  in  which  we  have  embarked.  The 
human  mind  may  be  said  to  embark  when  it  aban- 
dons itself  to  the  will  of  God,  allowing  itself  to  be 
conducted  by  this  adorable  will,  to  receive  its  mo- 
tion and  not  to  move  itself.  It  is  like  an  infant  at 
the  breast,  which,  being  unable  to  dispose  of  itself, 
has  no  will  except  to  love  its  mother ;  on  whichever 
side  it  is  placed  it  is  satisfied,  provided  it  be  in  the 
arms  of  her  whom  it  loves  and  with  whom  it  seems 
to  constitute  but  one  object.  As  it  is  not  aware  of 
having  a  will  it  does  not  make  any  exertion  to  unite 
it  to  its  mother's,  but  it  abandons  itself  to  her  care 
and  allows  her  to  will  whatever  she  pleases  in  its 
regard.  vSouls  thus  united  to  God  have  reached  the 
highest  degree  of  perfection  which  can  be  attained 
in  this  life. 

WHEN    IS    LOVE    TO    GOD    MOST    PERFECT? 

A  heart  inflamed  with  divine  love  adores  and 
loves  the  will  of  God,  not  only  in  the  consolations 
it  imparts,  but  also  in  the  afilictions  it  is  pleased  to 
send;  it  even  loves  it  more  ardently  in  crosses  and 
trials  than  in  consolations,  because  the  peculiar  ef- 
fect of  a  strong  and  generous  love  is  to  suffer  for 
the  object  of  predilection. 

To  love  the  will  of  God  in  the  consolations  it 
sends  us  is  a  real  and  sincere  love,  provided  it  be 
indeed  the  will  of  God  we  love  in  his  consolations, 

112 


Francis  of  Sales 

and  not  the  consolations  in  his  divine  will.  This  is, 
however,  a  species  of  love  which  has  no  efforts  to 
make,  no  contradictions  or  repugnances  to  sur- 
mount. For  who  would  not  love  so  amiable  a  will 
under  circumstances  so  gratifying  to  nature?  To 
love  the  will  of  God  in  its  commandments,  in  its 
counsels  and  inspirations,  is  a  second  degree  of  love, 
much  more  perfect  than  the  first;  because  it  leads 
us  to  renounce  our  own  will  and  to  deprive  ourselves 
of  many  pleasures,  though  it  does  not  forbid  them. 
To  love  the  will  of  God  in  sufferings  and  afflictions 
is  the  third  and  sovereign  degree  of  charity.  Un- 
der these  circumstances  we  can  discover  nothing 
amiable  but  the  divine  will  itself;  we  experience 
great  natural  repugnance,  and  not  only  renounce 
pleasure,  but  even  embrace  sufferings  and  pains. 
Divine  love  is  always  fearful  when  it  seeks  the  will 
of  God  amid  consolation;  because  it  is  easy,  under 
these  circumstances,  to  love  our  own  happiness 
rather  than  the  divine  w^ill.  But  we  practice  the 
higliest  perfection  of  love  when  we  not  only  receive 
afflictions  with  patience  and  resignation,  but  even 
cherish  and  delight  in  them  on  account  of  the  will 
of  God  from  which  they  proceed. 

If  I  only  wish  for  clear  water  it  is  of  little  con- 
sequence whether  it  be  brought  in  a  vase  of  gold  or 
of  glass.  I  should  even  receive  it  with  more  pleas- 
ure when  presented  in  a  glass,  because  I  can  then 
see  it  more  clearly  than  in  a  golden  cup.     In  like 

113 


Honey  from  Many  Hives 

manner,  if  I  seek  only  the  will  of  God  I  should  be 
indifferent  whether  it  be  presented  to  me  in  tribula- 
tion or  consolation,  provided  I  can  clearly  discern 
it.  It  should  even  be  more  agreeable  in  suffering, 
because  it  is  then  more  visible ;  and  the  only  amiabil- 
ity of  tribulation  is  that  which  it  borrows  from  the 
divine  will. 

To  comprise  all  in  a  few  words,  the  divine  will 
is  the  sovereign  object  and  ruling  attraction  of  a 
soul  influenced  by  holy  indifference.  Wherever  she 
can  discover  the  divine  will  she  eagerly  unites  her- 
self thereto;  and  amidst  several  objects,  all  marked 
with  the  seal  of  God's  adorable  will,  that  in  which 
this  will  is  most  evidently  manifested  always  re- 
ceives her  preference,  whatever  motives  may  incline 
her  to  the  contrary.  The  divine  will  sweetly  con- 
ducts the  indifferent  soul  as  it  pleases. 

The  love  of  our  relatives,  benefactors,  and  friends 
is  in  itself  very  conformable  to  the  will  of  God ;  but 
it  ceases  to  be  so  when  it  becomes  excessive.  Souls 
which  are  inordinately  attached  to  the  objects  which 
God  wills  they  should  love  may  certainly  be  said  to 
love  God  above  all  things ;  yet  they  do  not  love  him 
in  all  things,  since  their  affection  for  many  objects 
is  founded  on, other  motives  in  which  God  has  no 
share,  though  they  are  not  opposed  to  his  divine 
will. 

That  soul  is  the  most  cherished  by  her  heavenly 
spouse,  and  the  most  ardent  among  his  sacred 
114 


Francis  of  Sales 

lovers,  who  not  only  loves  God  above  all  things  and 
in  all  things,  but  who  loves  God  alone  in  all  things ; 
who,  to  speak  more  correctly,  amidst  many  things 
which  are  the  objects  of  her  affection  loves  but  one, 
which  is  God.  A  certain  proof  that  we  love  God 
alone  in  all  things  is  when  we  love  him  equally 
under  all  circumstances;  because,  God  being  always 
the  same  immutable  Being,  the  inequality  of  our 
love  for  him  can  only  proceed  from  a  particular 
motive  produced  by  the  consideration  of  some  object 
which  is  not  God. 

LITTLE    THINGS. 

We  have  not  always  an  opportunity  of  doing 
great  things;  but  we  can  hourly  perform  insignifi- 
cant actions  with  an  ardent  love.  To  conform  to 
the  different  characters  of  the  persons  with  whom 
we  associate;  to  bear  their  disagreeable  and  unpol- 
ished manners,  which  annoy  and  revolt,  conse- 
quently to  gain  frequent  victories  over  our  passions 
and  inclinations;  to  contradict  our  natural  aver- 
sions; to  conquer  our  antipathies;  to  acknowledge 
our  faults,  and  to  receive  with  humility  the  confusion 
resulting  from  them;  to  correct  the  natural  varia- 
bilities of  temper  and  be  continually  on  our  guard 
against  the  obstacles  which  oppose  the  peace  of  our 
souls;  to  love  abjection,  and  joyfully  to  receive  the 
contempt  and  censure  incurred  by  our  manner  of 
life,  conduct,  and  actions — all  this,  when  embraced 

115 


Honey  from  Many  Hives 

through  love  and  animated  by  holy  dilection,  con- 
tributes more  than  we  are  aware  to  our  spiritual 
advancement. 

The  most  trivial  actions  are  performed  with  great 
merit  when  accompanied  with  purity  of  intention 
and  an  ardent  desire  to  please  God.  Some  devout 
persons  perform  many  good  works  without  advan- 
cing much  in  charity,  because  they  do  everything 
tepidly,  and  act  more  from  natural  inclination  than 
by  the  inspiration  and  emotion  of  grace.  Others, 
on  the  contrary,  to  judge  by  the  exterior  of  their 
actions,  do  very  little  for  God;  but  this  little  is  ac- 
companied with  so  much  purity  of  intention  that 
their  progress  in  holy  dilection  is  rapid. 

SEEK    PERFECTION    SENSIBLY. 

You  perhaps  think  that  perfection  is  to  be  found 
ready-made,  and  that  you  only  require  to  put  it  on, 
as  you  would  put  on  a  garment;  but  it  is  not  so;  it 
is  necessary  to  make  it  yourself,  and  to  clothe  your- 
self with  it. 

You  seem  to  think  that  perfection  is  an  art,  and 
that  if  one  could  find  out  the  secret  of  it  one  would 
have  it  without  any  trouble.  Certainly  we  deceive 
ourselves;  for  there  is  no  other  nor  greater  secret 
than  to  do  and  to  labor  faithfully  in  the  exercise  of 
divine  love  if  we  wish  to  unite  ourselves  unto  the 
beloved. 

Take  care  to  make  yourself  daily  more  pure  in 
ii6 


Francis  of  Sales 

heart:  this  purity  consists  in  weighing  everything 
in  the  balance  of  the  sanctuary,  which  is  nothing 
else  than  the  will  of  God. 

Know  that  it  is  the  virtue  of  patience  that  insures 
us  the  most  perfection ;  and  if  we  must  have  it  with 
others  we  must  also  have  it  with  ourselves.  Those 
who  aspire  to  the  pure  love  of  God  have  not  so 
much  need  of  patience  with  others  as  with  them- 
selves. 

Keep  your  eyes  lifted  up  unto  God.  Augment 
your  courage  in  holy  humility;  fortify  it  in  sweet- 
ness ;  confirm  it  in  evenness.  Make  your  spirit  per- 
petually the  master  of  your  inclinations  and  humors. 
Never  allow  apprehensions  to  enter  into  your  heart. 
Each  day  will  give  you  the  knowledge  of  what  you 
shall  best  do  the  next. 

As  much  as  you  can,  do  perfectly  that  which  you 
do;  but  when  it  is  done  do  not  think  any  more  about 
it;  think  of  what  is  to  be  done  next.  Walk  very 
simply  with  the  cross  of  our  Lord,  and  do  not  tor- 
ment your  mind.  We  ought  to  hate  our  defects ;  but 
with  a  tranquil  and  peaceful  hatred,  not  with  a 
troubled  and  distempered  hatred.  And,  further,  we 
ought  to  have  patience  when  we  see  them,  and  de- 
rive from  them  the  profit  of  a  holy  abasement  of 
ourselves.  We  must  be  charitable  with  our  soul  and 
not  devour  it  when  we  see  that  it  does  not  err  with 
its  full  consent.  Do  not  lose  courage,  have  patience, 
wait,  exercise  yourself  strongly  in  the  spirit  of  com- 

117 


Honey  from  Many  Hives 

passion ;  I  do  not  doubt  but  that  God  will  hold  you 
with  his  hand. 

It  appears  to  me  that  our  faults  universally  pro- 
ceed from  no  other  cause  but  this,  namely,  that  we 
forget  the  maxim  of  the  saints  who  have  warned  us 
that  we  ought  every  day  to  consider  that  we  are 
commencing  anew  our  advancement  in  our  perfec- 
tion. The  work  is  never  finished ;  it  must  always  be 
recommenced,  and  recommenced  with  a  good  heart. 
What  we  have  done  up  to  the  present  time  is  good, 
but  what  we  are  about  to  begin  shall  be  better ;  and 
when  we  shall  have  finished  we  will  recommence 
something  else  which  shall  be  still  better;  and  then 
again  something  else,  until  we  go  out  of  this  world 
to  commence  another  life,  which  shall  have  no  end 
because  nothing  better  can  happen  to  us. 

Do  not  then  examine  so  carefully  whether  you 
are  in  perfection  or  not;  here  are  two  reasons  why 
you  should  not.  One  is  that  it  is  to  no  purpose  our 
examining  ourselves  in  this  way,  since,  were  we  the 
most  perfect  souls  in  the  world,  we  ought  never  to 
know  or  be  aware  of  it,  but  to  esteem  ourselves 
always  as  imperfect.  The  other  reason  is  that  this 
examen,  when  it  is  made  with  anxiety  and  perplex- 
ity, is  only  a  loss  of  time ;  and  those  who  make  it  are 
like  musicians  who  make  themselves  hoarse  with 
practicing  a  motet;  for  the  mind  wearies  itself  with 
an  examen  so  great  and  so  continual,  and  when  the 
time  of  execution  arrives  it  can  do  no  more. 
ii8 


Francis  of  Sales 

Simplify  your  judgment;  do  not  make  so  many 
reflections  and  replies,  but  go  on  simply  and  with 
confidence;  for  you  there  is  nothing  else  in  the 
world  but  God  and  yourself.  You  have  nothing  to 
do  with  aught  else,  except  so  far  as  God  commands 
it  and  in  the  way  in  which  he  commands  it  to  you. 
Avoid  minutely  examining  what  other  people  do, 
or  what  will  become  of  them ;  look  on  them  with  an 
eye  simple,  good,  sweet,  and  affectionate.  Do  not 
require  in  them  more  perfection  than  in  yourself, 
and  do  not  be  astonished  at  the  diversity  of  imper- 
fections; for  imperfection  is  not  greater  imperfec- 
tion merely  because  it  is  unusual.  Behave  like  the 
bees — suck  the  honey  from  all  flowers  and  all  herbs. 
Go  on  joyously,  and  with  open  heart,  as  much  as 
you  can;  and  if  you  do  not  always  go  on  joyously, 
at  least  go  on  always  courageously  and  confidently. 

VIRTUE    TESTED. 

When  people  say  to  me.  Look  at  such  a  sister,  in 
whom  one  sees  no  imperfection,  I  immediately  ask, 
Does  she  hold  any  oflice?  If  they  say  not,  then  I 
make  no  great  account  of  her  perfection.  For  there 
is  a  great  difference  between  the  virtue  of  this  sister 
and  that  of  another  who  shall  be  well  tried,  whether 
interiorly  by  temptations,  or  exteriorly  by  contra- 
dictions ;  for  the  virtue  of  strength  and  the  strength 
of  virtue  are  not  ordinarily  acquired  so  perfectly  in 
time  of  peace  as  they  are  whilst  we  are  tried  by 

119 


Honey  from  Many  Hives 

temptation  of  its  contrary.  There  is  a  great  deal  of 
difference  between  the  absence  of  a  vice  and  the 
presence  of  the  opposite  virtue.  Many  appear  to  be 
highly  endowed  with  virtue  who,  nevertheless,  are 
not  so,  because  they  have  not  acquired  it  by  labor. 
We  ought  always  to  remain  humble,  and  not  to  sup- 
pose that  we  have  the  virtues  merely  because  we  do 
not  commit,  or  at  least  do  not  know  that  we  com- 
mit, the  faults  opposed  to  them. 

It  is  a  maxim  of  marvelous  efficacy,  ''Let  God 
put  me  in  what  service  he  wills,  'tis  all  one  to  me, 
provided  that  I  serve  him !"  But  take  care  to  chew 
it  well  over  and  over  in  your  mind ;  make  it  melt  in 
your  mouth,  and  do  not  swallow  it  whole.  St. 
Teresa  says  somewhere  that  w^e  very  often  say  such 
words  from  habit,  and  a  certain  slight  idea  of  them, 
and  we  fancy  that  they  are  spoken  from  the  deep  of 
our  heart,  although  it  was  nothing  of  the  sort,  as  we 
afterw^ard  discover  by  our  practice. 

THE    FEVER    OF    SELF-WILL. 

We  like  to  serve  God  according  to  our  own  w^ill, 
and  not  according  to  his.  God  commands  me  to 
save  souls,  and  I  wish  to  remain  in  contemplation; 
the  contemplative  life  is  good,  but  not  to  the  preju- 
dice of  obedience.  It  is  not  for  us  to  choose  accord- 
ing to  our  will ;  w^e  must  will  what  God  wills ;  and  if 
God  wills  that  I  should  serve  him  in  one  capacity  I 
must  not  will  to  serve  him  in  another. 

120 


Francis  of  Sales 

There  is  no  vocation  which  has  not  its  annoy- 
ances, bitternesses,  and  vexations;  and  much  more, 
if  we  except  those  who  are  fully  resigned  to  the  will 
of  God,  each  person  would  willingly  change  his  con- 
dition for  that  of  others.  Whence  comes  this  gen- 
eral disquietude  of  minds  unless  from  a  certain 
dislike  which  we  all  have  to  constraint?  But  it  is 
all  one.  Whoever  is  not  fully  resigned,  he  may  turn 
to  this  side  or  to  that,  he  will  never  find  repose. 
Those  who  have  a  fever  find  no  place  to  their  mind. 
They  have  not  remained  a  quarter  of  an  hour  in  one 
place  when  they  would  be  in  another.  It  is  not  the 
bed  that  causes  their  restlessness,  but  the  fever 
which  torments  them  everywhere.  A  person  who 
has  not  the  fever  of  self-will  is  contented  every- 
where provided  that  God  is  served.  Such  a  one 
does  not  trouble  himself  about  what  capacity  God 
employs  him  in;  provided  that  he  does  his  divine 
will  it  is  to  him  all  one. 

Often  reflect  that  all  we  do  derives  its  true  value 
from  the  conformity  which  we  have  to  the  will  of 
God;  so  that  in  eating  and  drinking,  if  I  do  it  be- 
cause it  is  the  will  of  God  that  I  do  it,  I  am  more 
pleasing  to  God  than  if  I  suffered  death  without  that 
intention. 

LOVE    OF    OUR    OWN    OPINION. 

Everyone  has  opinions  of  his  own.  What  we 
must  avoid  is  attaching  ourselves  to  them  and  lov- 
ing them ;  because  that  attachment  and  that  love  are 

121 


Honey  from  Many  Hives 

very  contrary  to  perfection.  The  love  of  our  own 
judgment,  and  the  vakie  which  we  set  on  it,  is  the 
cause  why  there  are  so  few  perfect  souls.  When  we 
are  required,  either  by  charity  or  obedience,  to  give 
our  advice  on  a  subject  that  is  under  discussion,  we 
must  do  it  simply,  making  ourselves,  for  the  rest, 
indifferent  whether  it  is  received  or  not.  The  mat- 
ter being  decided,  we  must  say  no  more  about  it, 
especially  with  those  who  were  of  our  way  of  think- 
ing;  for  that  would  be  to  nourish  this  defect,  and  to 
show  that  we  have  not  completely  submitted  to  the 
advice  of  the  others,  and  that  we  always  prefer  our 
own.  We  must  not  even  think  about  it  any  more, 
unless  the  resolution  taken  is  remarkably  faulty;  for 
in  that  case  if  any  means  could  still  be  found  to  pre- 
vent its  execution,  or  to  apply  a  remedy  to  it,  we 
ought  to  adopt  such  means  in  the  most  charitable 
and  quiet  way  we  can,  so  as  not  to  trouble  anyone, 
or  to  bring  into  contempt  what  they  thought  good. 
The  love  of  our  own  opinion  is  the  last  thing  that 
we  part  with;  and  nevertheless  it  is  one  of  the 
most  necessary  to  part  with  for  the  acquisition  of 
true  perfection;  for  otherwise  we  do  not  acquire 
holy  humility,  which  forbids  us  from  making  any 
account  of  ourselves  or  of  anything  that  depends 
upon  us. 

There  are  souls  who  will  not,  as  they  say,  be  led 
except  by  the  Spirit  of  God.  And  they  fancy  that 
all  the  things  they  imagine  are  so  many  inspirations 

122 


Francis  of  Sales 

and  movements  of  the  Holy  Ghost,  who  takes  them 
by  the  hand  and  conducts  them  hke  children  in  all 
that  they  would  do.  In  this  they  greatly  deceive 
themselves.  For  is  there  any  vocation  more  marvel- 
ous than  that  of  St.  Paul,  in  which  our  Lord  him- 
self spoke  to  him  in  order  to  convert  him?  and 
nevertheless  he  would  not  instruct  him,  but  sent  him 
to  Ananias  to  learn  whatever  he  had  to  do.  And 
although  St.  Paul  might  have  said,  "Lord,  where- 
fore not  thyself?"  he  did  not  say  so,  but  went  in  all 
simplicity  to  do  what  was  commanded  him.  After 
this,  shall  we  think  ourselves  more  favored  of  God 
than  vSt.  Paul,  and  believe  that  he  wills  to  conduct  us 
himself  without  the  instrumentality  of  any  creature  ? 

SWEETNESS    OF    TEMPER. 

Let  us  be  very  sweet  and  humble  in  heart  toward 
all,  but  above  all  toward  our  own.  Let  us  not  agi- 
tate ourselves ;  let  us  go  on  with  all  sweetness, 
bearing  with  one  another.  Let  us  take  good  care 
that  our  heart  does  not  escape  us. 

Generous  devotion  does  not  wish  to  have  com- 
panions in  everything  it  does,  but  only  in  its  aim, 
which  is  the  glory  of  God  and  the  advancement  of 
our  neighbor  in  divine  love.  And  provided  that  it 
goes  straight  to  that  end  it  does  not  trouble  itself  by 
what  road.  Provided  that  he  who  fasts  fasts  for 
God,  and  that  he  who  fasts  not  also  for  God  fasts 
not,  it  is  as  content  with  the  one  as  with  the  other. 

Generous  devotion  does  not  wish  to  attract  others 

123 


Honey  from  Many  Hives 

to  its  own  mode  of  life,  but  it  follows  its  own  path 
simply,  humbly,  tranquilly.  If  this  point  be  well 
understood  and  well  observed  it  will  preserve  in 
souls  a  marvelous  tranquillity  of  mind  and  a  great 
sweetness  of  heart.  Let  Martha  be  active,  but  let 
her  not  control  Mary.  Let  Mary  be  contemplative, 
but  let  her  not  despise  Martha.  For  our  Lord  will 
take  up  the  defense  of  her  who  is  censured. 

Blessed  are  the  pliable  hearts,  for  they  will  never 
break.  The  effects  of  true  liberty  are  a  great  sweet- 
ness of  spirit,  a  great  gentleness  and  readiness  to 
yield  wherever  there  is  not  sin  or  danger  of  sin.  It 
creates  a  disposition  sweetly  pliable  in  the  action  of 
all  virtue  and  charity.  For  example,  a  soul  that  has 
attached  itself  to  the  exercise  of  meditation;  inter- 
rupt it,  and  you  will  see  it  lay  aside  that  exercise 
with  some  expression  of  annoyance,  disturbed  and 
put  out.  A  soul  which  has  true  liberty  will  lay  aside 
its  meditation  with  an  even  countenance  and  a  heart 
graciously  disposed  toward  the  troublesome  person 
who  may  have  caused  it  inconvenience.  For  to  such 
a  soul  it  is  all  one  whether  it  serves  God  by  medita- 
ting or  serves  him  by  bearing  wnth  its  neighbor. 
Both  the  one  and  the  other  are  the  will  of  God :  but 
to  bear  with  its  neighbor  is  necessary  at  that  par- 
ticular moment.  The  occasions  of  this  liberty  are 
all  things  which  occur  contrary  to  our  inclination; 
for  whoever  has  not  his  inclinations  fixed  is  not 
disquieted  when  they  meet  with  opposition. 
124 


Francis  of  Sales 

patience. 

Limit  not  your  patience  to  this  or  that  kind  of 
injuries  and  afflictions,  but  extend  it  universally  to 
all  those  that  it  shall  please  God  to  send  you.  He 
that  is  truly  patient  suffers  indifferently  tribulations 
whether  accompanied  by  ignominy  or  honor.  To 
be  despised,  reprehended,  or  accused  by  wicked  men 
is  pleasant  to  a  man  of  good  heart;  but  to  suffer 
blame  and  ill  treatment  from  the  virtuous,  or  from 
our  friends  and  relations,  is  the  test  of  true  patience. 
The  evils  we  suffer  from  good  men  are  much  more 
insupportable  than  those  we  suffer  from  others ;  and 
yet  it  often  happens  that  two  good  men,  having  each 
of  them  the  best  intentions,  through  a  diversity  of 
opinion  foment  great  persecutions  and  contradic- 
tions against  each  other. 

We  must  not  only  bear  sickness  with  patience, 
but  also  be  content  to  suffer  sickness  under  any  dis- 
order and  in  any  place,  amongst  those  persons  and 
with  those  inconveniences  which  God  pleases;  and 
the  same  must  be  said  of  other  tribulations.  When 
any  evil  befalls  you  apply  the  remedies  that  may  be 
in  your  power  agreeably  to  the  will  of  God;  for  to 
act  otherwise  would  be  to  tempt  divine  Providence. 
Having  done  this,  wait  with  resignation  for  the 
success  it  may  please  God  to  send;  and  should  the 
remedies  overcome  the  evil,  return  him  thanks  with 
humility;  but  if,  on  the  contrary,  the  evils  overcome 
the  remedies,  bless  him  with  patience. 

125 


Honey  from  Many  Hives 

Whenever  you  are  justly  accused  of  a  fault  hum- 
ble yourself,  and  candidly  confess  that  you  deserve 
more  than  the  accusation  which  is  brought  against 
you;  but  if  the  charge  be  false  excuse  yourself 
meekly,  denying  your  guilt ;  for  you  owe  this  respect 
to  truth  and  to  the  edification  of  your  neighbor.  But 
if,  after  your  true  and  lawful  excuse,  they  should 
continue  to  accuse  you,  trouble  not  yourself,  nor 
strive  to  have  your  excuse  admitted;  for,  having 
discharged  your  duty  to  truth,  you  must  also  do  the 
same  to  humility,  by  which  means  you  neither  of- 
fend against  the  care  you  ought  to  have  of  your 
reputation  nor  the  love  you  owe  to  peace,  meekness 
of  heart,  and  humility. 

Complain  as  little  as  possible  of  the  wrongs  you 
suffer;  for,  commonly  speaking,  he  that  complains 
sins,  because  self-love  magnifies  the  injuries  we 
suffer  and  makes  us  believe  them  greater  than  they 
really  are.  The  truly  patient  man  neither  complains 
himself  nor  desires  to  be  pitied  by  others.  He 
speaks  of  his  sufferings  with  truth  and  sincerity, 
without  murmuring,  complaining,  or  aggravating 
the  matter.  He  patiently  receives  condolence,  un- 
less he  is  pitied  for  an  evil  which  he  does  not  suffer; 
for  then  he  modestly  declares  that  he  does  not  suffer 
on  that  account;  and  thus  he  continues  peaceable 
betwixt  truth  and  patience,  acknowledging  but  not 
complaining  of  the  evil. 
126 


Francis  of  Sales 

good  thoughts  from  everything. 
One  may  extract  good  thoughts  and  holy  aspira- 
tions from  everything  that  presents  itself  amidst 
the  variety  of  this  mortal  life.  A  devout  soul  stand- 
ing over  a  brook  on  a  very  clear  night,  and  seeing 
the  heavens  and  stars  therein  represented,  ex- 
claimed, "O  my  God,  these  very  stars  which  I  now 
behold  shall  be  one  day  beneath  my  feet,  when  thou 
shalt  have  lodged  me  in  thy  celestial  tabernacles; 
and  as  the  stars  of  heaven  are  here  represented,  even 
so  are  the  men  of  this  earth  represented  in  the  living 
fountain  of  divine  charity."  Another,  seeing  a 
river  flowing  swiftly  along,  cried  out,  ''My  soul 
shall  never  be  at  rest  till  she  be  swallowed  up  in  the 
sea  of  the  divinity,  her  original  source."  Another, 
contemplating  a  pleasant  brook,  upon  the  bank  of 
which  she  was  kneeling  at  her  prayers,  being  rapt 
into  an  ecstasy,  often  repeated  these  words,  "The 
grace  of  my  God  flows  thus  gently  and  sweetly,  like 
this  little  stream."  Another,  looking  on  the  trees  in 
bloom,  sighed  and  said,  ''Ah,  why  am  I  alone  with- 
out blossoms  in  the  garden  of  the  Church!" 
Another,  seeing  little  chickens  gathered  together 
under  the  hen,  said,  "Preserve  us,  O  Lord,  continu- 
ally under  the  shadow  of  thy  wings."  Another, 
looking  upon  the  flower  called  heliotropium,  which 
turns  to  the  sun,  said,  "When  shall  the  time  come, 
O  my  God,  that  my  soul  shall  faithfully  follow  the 
attractions    of    thy    goodness?"     And    seeing    the 

9  127 


Honey  from  Many  Hives 

flowers  called  pansies,  which  are  beautiful  but 
without  fragrance,  "Ah!"  said  he,  "such  are  my 
conceptions;  fair  in  appearance,  but  of  no  effect, 
producing  nothing." 

As  the  great  work  of  devotion  consists  in  the 
exercise  of  spiritual  recollection  and  ejaculatory 
prayers,  the  want  of  all  other  prayers  may  be  sup- 
plied by  them;  but  the  loss  of  these  can  scarcely  be 
repaired  by  any  other  means.  Without  them  we 
cannot  lead  a  good,  active  life,  much  less  a  contem- 
plative one.  Without  them  repose  would  be  but 
idleness,  and  labor  vexation.  Wherefore  I  conjure 
you  to  embrace  this;  exercise  your  whole  heart, 
without  ever  desisting  from  its  practice. 
128 


"Holy  Living  and  Dying 


^'HOLY   LIVING   AND   DYING*'* 

The  Right  Rev.  Jeremy  Taylor,  D.D.,  Bishop 
of  Down,  Connor,  and  Dromore,  who  wrote  the 
book  named  above,  took  an  active  part  in  stirring 
times.  Born  at  Cambridge,  England,  in  1613,  he 
entered  college  there  in  1626,  received  holy  orders 
in  1633,  ^^^s  made  bishop  in  1661,  and  died  in  1667. 
Being  an  ardent  royalist,  he  espoused  the  cause  of 
King  Charles  in  his  struggle  with  the  Parliament; 
hence,  during  the  supremacy  of  the  latter  and  the 
protectorate  of  Cromwell,  he  suffered  considerable 
persecution,  and  was  several  times  imprisoned.  At 
the  restoration  of  the  monarchy  in  1660  he  properly 
came  in  for  his  share  of  the  favors  distributed. 

He  was  an  eloquent  preacher  and  a  very  saintly 
man,  presenting,  it  has  been  said,  ''as  fine  a  pattern 
of  a  Christian  bishop  ds  the  annals  of  the  Church  of 
England  afford."  Nature  did  much  for  him,  and 
grace  still  more.  His  manners  were  gentle,  his  hu- 
mility was  deep,  his  charity  boundless,  while  he  had 
an  acute  and  vigorous  mind,  as  well  as  extensive 
learning  and  much  practical  wisdom.  He  has  been 
called  "the  Elomer  of  divines,"  "the  Shakespeare  of 
the  Church,"  and  "the  Spenser  of  English  theolog- 
ical literature."  It  is  through  his  writings  that  he 
chiefly  lives.  Many  of  his  printed  sermons  show 
great  powers  of  thought,  as  well  as  an  exuberant 

129 


Honey  from  Many  Hives 

imagination.  He  composed  numerous  books,  promi- 
nent among  which  are  The  Liberty  of  Prophesying, 
in  which  he  nobly  advocates  the  widest  principles  of 
toleration ;  The  Great  Exemplar  of  Sanctity,  a  popu- 
lar life  of  Christ;  and  Ductor  Diihitantiuni  (or  The 
Rule  of  Conscience),  a  large  work  in  two  volumes, 
on  which  he  founded  his  brightest  hopes  of  renown 
and  usefulness.  These  hopes,  however,  were  dis- 
appointed. He  is  mainly  known  to-day  by  his  Holy 
Living  and  Dying,  published  originally  (in  1650 
and  1 651)  as  two  separate  productions.  The  Rule 
and  Exercise  of  Holy  Living,  and  The  Rule  and 
Exercise  of  Holy  Dying.  It  passed  through  nine- 
teen editions  within  a  little  more  than  fifty  years 
after  publication,  and  is  by  far  the  most  noted 
manual  of  devotion  produced  in  the  Church  of 
England. 

The  learned  and  pious  author,  in  his  dedication 
or  preface,  says  that  he  has  been  led  "to  draw  into 
one  body  those  advices  which  the  several  necessities 
of  many  men  must  use  at  some  time  or  other,  and 
many  of  them  daily;  that  by  a  collection  of  holy 
precepts  they  might  less  feel  the  want  of  personal 
and  attending  guides,  and  that  the  rules  for  conduct 
of  souls  might  be  committed  to  a  book  which  they 
might  always  have ;  since  they  could  not  always  have 
a  prophet  at  their  needs,  nor  be  suffered  to  go  up  to 
the  house  of  the  Lord  to  inquire  of  the  appointed 
oracles.'*  Such  a  design  was  most  worthy,  and  it 
130 


"Holy  Living  and  Dying  " 

was  most  admirably  carried  out,  with  excellent  re- 
sults. John  Wesley  was  greatly  indebted  to  this 
book,  as  well  as  to  a  Kempis,  perusing  both  at  about 
the  same  time.  After  reading  Taylor  on  purity  of 
intention  he  says,  ''Instantly  I  resolved  to  dedicate 
all  my  life  to  God,  all  my  thoughts,  words,  and  af- 
fections, being  thoroughly  convinced  there  was  no 
medium,  but  that  every  part  of  my  life,  not  some 
only,  must  either  be  a  sacrifice  to  God  or  myself,  that 
is,  in  effect,  to  the  devil." 

A  considerable  part  of  the  thick  volume  (515 
i2mo  pages)  is  occupied  with  prayers.  A  long  sec- 
tion in  the  "Holy  Dying"  comprises  counsels  to  the 
"clergy-guides"  for  ministering  to  the  sick,  another 
section  analyzes  the  decalogue  "for  the  assistance  of 
sick  men  in  making  their  confessions  to  God  and  his 
ministers."  In  short,  as  in  all  such  ancient  books, 
it  is  only  a  small  portion  that  can  be  set  down  as  of 
perpetual  value,  adapted  to  all  ages  and  lands.  We 
do  not,  of  course,  in  this  chapter  give  the  whole  even 
of  this  small  portion,  but  we  do  furnish,  we  think, 
the  choicest  of  the  thoughts.  If  they  shall  be  seized 
upon  by  the  reader  with  as  vigorous  an  apprehension 
and  as  practical  a  purpose  as  John  Wesley  exercised, 
they  will  be  sufficient  to  transform  his  life.  There 
are  very  few  guides  to  holy  living  better  than  good 
Jeremy  Taylor. 

131 


Honey  from  Many  Hives 

purity  of  intention. 

This  grace  is  so  excellent  that  it  sanctifies  the 
most  common  actions  of  our  life;  and  yet  so  neces- 
sary that,  without  it,  the  very  best  actions  of  our 
devotion  are  imperfect  and  vicious.  For,  as  to  know 
the  end  distinguishes  a  man  from  a  beast,  so  to 
choose  a  good  end  distinguishes  him  from  an  evil 
man.  The  praise  is  not  in  the  thing  done,  but  in 
the  manner  of  its  doing.  If  a  man  visits  his  sick 
friend,  and  watches  at  his  pillow  for  charity's  sake 
and  because  of  his  old  affection,  we  approve  it ;  but 
if  he  does  it  in  hope  of  a  legacy  he  is  a  vulture,  and 
only  watches  for  the  carcass.  The  same  things  are 
honest  and  dishonest;  the  manner  of  doing  them, 
the  end  of  the  design,  makes  the  separation. 

Holy  intention  is  to  the  actions  of  a  man  that 
which  the  soul  is  to  the  body,  or  form  to  its  matter, 
or  the  root  to  the  tree,  or  the  sun  to  the  world,  or 
the  fountain  to  a  river,  or  the  base  to  a  pillar;  for 
without  these  the  body  is  a  dead  trunk,  the  matter 
is  sluggish,  the  tree  is  a  block,  the  world  is  darkness, 
the  river  is  quickly  dry,  the  pillar  rushes  into  flatness 
and  a  ruin ;  and  the  action  is  sinful,  or  unprofitable 
and  vain. 

In  every  action  reflect  upon  the  end ;  and  in  your 
undertaking  it  consider  why  you  do  it,  and  what  you 
propound  to  yourself  for  a  reward. 

Let  every  action  of  concernment  be  begun  with 
prayer,  that  God  would  not  only  bless  the  action  but 
132 


''Holy  Living  and  Dying  " 

sanctify  your  purpose;  and  make  an  oblation  of  the 
action  to  God. 

It  is  likely  our  hearts  are  pure  and  our  intentions 
spotless  when  we  are  not  solicitous  of  the  opinion 
and  censures  of  men,  but  only  that  what  we  do  be 
our  duty  and  accepted  of  God.  For  our  eyes  will 
certainly  be  fixed  there  from  whence  we  expect  our 
reward;  and  if  we  desire  that  God  should  approve 
us  it  is  a  sign  we  do  his  work,  and  expect  him  our 
paymaster. 

He  that  does  as  well  in  private,  between  God  and 
his  own  soul,  as  in  public,  in  pulpits,  in  theaters,  and 
market  places,  hath  given  himself  a  good  testimony 
that  his  purposes  are  full  of  honesty,  nobleness,  and 
integrity.  But  he  that  w^ould  have  his  virtue  pub- 
lished studies  not  virtue  but  glory.  He  is  not  just 
that  will  not  be  just  without  praise;  but  he  is  a 
righteous  man  that  does  justice  when  to  do  so  is 
made  infamous;  and  he  is  a  wise  man  who  is  de- 
lighted with  an  ill  name  that  is  well  gotten.  And 
indeed  that  man  hath  a  strange  covetousness,  or 
folly,  that  is  not  contented  with  this  reward,  that 
he  hath  pleased  God. 

It  is  well,  also,  when  we  are  not  solicitous  or 
troubled  concerning  the  effect  and  event  of  all  our 
actions ;  but  that  being  first  by  prayer  recommended 
to  Him  is  left  at  his  dispose.  For  then,  in  case  the 
event  be  not  answerable  to  our  desires,  or  to  the 
efficacy  of  the  instrument,  we  have  nothing  left  to 

133 


Honey  from  Many  Hives 

rest  in  but  the  honesty  of  our  purposes;  which  it  is 
the  more  Hkely  we  have  secured  by  how  much  more 
we  are  indifferent  concerning  the  success.  If  thou 
beest  much  troubled  that  thy  labors  prove  unpros- 
perous,  it  is  certain  thou  didst  not  think  thyself 
secure  of  a  reward  for  thine  intention;  which  thou 
mightest  have  done  if  it  had  been  pure  and  just. 

He  loves  virtue  for  God's  sake  and  its  own  that 
loves  and  honors  it  wherever  it  is  to  be  seen.  But  he 
that  is  envious  or  angry  at  a  virtue  that  is  not  his 
own,  at  the  perfection  or  excellency  of  his  neighbor, 
is  not  covetous  of  the  virtue,  but  of  its  reward  and 
reputation;  and  then  his  intentions  are  polluted.  It 
was  a  great  ingenuity  in  Moses  that  washed  all  the 
people  might  be  prophets;  but  if  he  had  designed 
his  own  honor  he  would  have  prophesied  alone.  But 
he  that  desires  only  that  the  work  of  God  and  re- 
ligion shall  go  on  is  pleased  with  it,  whosoever  is  the 
instrument. 

He  that  despises  the  world,  and  all  its  appendant 
vanities,  is  the  best  judge,  and  the  most  secured  of 
his  intentions,  because  he  is  the  furthest  removed 
from  a  temptation.  Every  degree  of  mortification 
is  a  testimony  of  the  purity  of  our  purposes ;  and  in 
what  degree  we  despise  sensual  pleasure,  or  secular 
honors,  or  worldly  reputation,  in  the  same  degree 
we  shall  conclude  our  heart  right  to  religion  and 
spiritual  designs. 

When  we  are  not  solicitous  concerning  the  instru- 
134 


"Holy  Living  and  Dying  " 

ments  and  means  of  our  actions,  but  use  those  means 
which  God  hath  laid  before  us  with  resignation,  in- 
differency,  and  thankfulness,  it  is  a  good  sign  that 
we  are  rather  intent  upon  the  end  of  God's  glory 
than  our  own  conveniency  or  temporal  satisfaction. 

CARE    OF    OUR    TIME. 

He  that  is  choice  of  his  time  will  also  be  choice 
of  his  company  and  choice  of  his  actions,  lest  the 
first  engage  him  in  vanity  and  loss,  and  the  latter,  by 
being  criminal,  be  a  throwing  of  his  time  and  him- 
self away,  and  a  going  back  in  the  accounts  of 
eternity. 

God  hath  given  every  man  work  enough  to  do, 
that  there  shall  be  no  room  for  idleness;  and  yet 
hath  so  ordered  the  world  that  there  shall  be  space 
for  devotion.  He  that  hath  the  fewest  businesses 
of  the  world  is  called  upon  to  spend  more  time  in  the 
dressing  of  his  soul,  and  he  that  hath  the  most  af- 
fairs may  so  order  them  that  they  shall  be  a  service 
of  God ;  whilst  at  certain  periods  they  are  blest  with 
prayers  and  actions  of  religion,  and  all  day  long  are 
hallowed  by  a  holy  intention.  So  that  no  man  can 
complain  that  his  calling  takes  him  off  from  re- 
ligion; his  calling  itself,  and  his  very  worldly  em- 
ployment in  honest  trade  and  offices,  is  a  serving  of 
God ;  and  if  it  be  moderately  pursued,  and  according 
to  the  rules  of  Christian  prudence,  will  leave  void 
spaces  enough  for  prayers  and  retirements  of  a  more 
spiritual  religion. 

135 


Honey  from  Many  Hives 

In  the  morning,  when  3^ou  awake,  accustom  your- 
self to  think  first  upon  God,  or  something  in  order 
to  his  service;  and  at  night  also  let  him  close  thine 
eyes.  And  let  your  sleep  be  necessary  and  health- 
ful, not  idle  and  expensive  of  time  beyond  the  needs 
and  conveniences  of  nature;  and  sometimes  be  cu- 
rious to  see  the  preparation  which  the  sun  makes 
when  he  is  coming  forth  from  his  chambers  of  the 
east. 

Never  talk  with  any  man,  or  undertake  any  tri- 
fling employment,  merely  to  pass  the  time  away ;  for 
every  day  well  spent  may  become  a  "day  of  salva- 
tion," and  time  rightly  employed  is  an  ''acceptable 
time." 

In  the  midst  of  the  works  of  thy  calling  often 
retire  to  God  in  short  prayers  and  ejaculations;  and 
those  may  make  up  the  want  of  those  larger  portions 
of  time  which,  it  may  be,  thou  desirest  for  devotion, 
and  in  which  thou  thinkest  other  persons  have  ad- 
vantage of  thee. 

Let  not  your  recreations  be  lavish  spenders  of 
your  time;  but  choose  such  which  are  healthful, 
short,  transient,  recreative,  and  apt  to  refresh  you. 
But  at  no  hand  dwell  upon  them,  or  make  them  your 
great  employment;  for  he  that  spends  his  time  in 
sports  and  calls  it  recreation  is  like  him  whose  gar- 
ment is  all  made  of  fringes,  and  his  meat  nothing 
but  sauces;  they  are  healthless,  chargeable,  and 
useless. 
136 


"Holy  Living  and  Dying  '* 

Set  apart  some  portions  of  every  day  for  more 
solemn  devotion  and  religious  employment,  which 
be  severe  in  observing.  And  if  variety  of  employ- 
ment, or  prudent  affairs,  or  civil  society,  press  upon 
you,  yet  so  order  thy  rule  that  the  necessary  parts 
of  it  be  not  omitted. 

When  the  clock  strikes,  or  however  else  you  shall 
measure  the  day,  it  is  good  to  say  a  short  ejaculation 
every  hour,  that  the  parts  and  returns  of  devotion 
may  be  the  measure  of  your  time.  And  do  so  also 
in  all  the  breaches  of  thy  sleep;  that  those  spaces 
which  have  in  them  no  direct  business  of  the  world 
may  be  filled  with  religion. 

We  shall  be  much  assisted  if,  before  we  sleep, 
every  night  we  examine  the  actions  of  the  past  day 
with  a  particular  scrutiny,  if  there  have  been  any 
accident  extraordinary;  as  long  discourse,  a  feast, 
much  business,  variety  of  company.  If  nothing  but 
common  hath  happened,  the  less  examination  will 
suffice. 

Let  all  these  things  be  done  prudently  and  moder- 
ately, not  with  scruple  and  vexation.  For  these  are 
good  advantages,  but  the  particulars  are  not  divine 
commandments,  and  therefore  are  to  be  used  as 
shall  be  found  expedient  to  everyone's  condition. 
For  provided  that  our  duty  be  secured,  for  the  de- 
grees and  for  the  instruments  every  man  is  per- 
mitted to  himself  and  the  conduct  of  such  who  shall 
be  appointed  to  him. 

137 


Honey  from  Many  Hives 

the  practice  of  the  presence  of  god. 

If  men  would  always  actually  consider  and  really 
esteem  this  truth,  that  God  is  the  great  eye  of  the 
world,  always  watching  over  our  actions,  and  an 
ever-open  ear  to  all  our  words,  and  an  unwearied 
arm  ever  lifted  up  to  crush  a  sinner  into  ruin,  it 
would  be  the  readiest  way  in  the  world  to  make  sin 
to  cease  from  amongst  the  children  of  men,  and  for 
men  to  approach  to  the  blessed  estate  of  the  saints 
in  heaven,  who  cannot  sin,  for  they  always  walk  in 
the  presence  and  behold  the  face  of  God.  If  you  will 
sin,  go  where  God  cannot  see,  for  nowhere  else  can 
you  be  safe. 

Let  everything  you  see  represent  to  your  spirit 
the  presence,  the  excellency,  and  the  power  of  God. 
And  let  your  conversation  with  the  creatures  lead 
you  unto  the  Creator.  For  so  shall  your  actions  be 
done  more  frequently  with  an  actual  eye  to  God's 
presence  by  your  often  seeing  him  in  the  glass  of  the 
creation.  In  the  face  of  the  sun  you  may  see  God's 
beauty;  in  the  fire  you  may  feel  his  heat  warming; 
in  the  water,  his  gentleness  to  refresh  you;  he  it  is 
that  comforts  your  spirits  when  you  have  taken 
cordials. 

In  your  retirement  make  frequent  colloquies,  or 
short  discoursings,  between  God  and  thine  own  soul. 
Every  act  of  complaint  or  thanksgiving,  every  pe- 
tition and  every  return  of  the  heart  in  these  inter- 
courses, is  a  going  to  God  and  appearing  in  his  pres- 
138 


''Holy  Living  and  Dying  '"' 

ence,  and  a  representing  him  present  to  thy  spirit 
and  to  thy  necessity.  And  this  was  long  since,  by 
a  spiritual  person,  called  "a  building  to  God  a  chapel 
in  our  heart."  It  reconciles  Martha's  employment 
with  Mary's  devotion,  charity,  and  religion.  For 
thus  in  the  midst  of  the  works  of  your  trade  you 
may  retire  into  your  chapel,  your  heart,  and  con- 
verse with  God  by  frequent  addresses  and  returns. 

Let  us  remember  that  God  is  in  us,  and  that  we 
are  in  him;  we  are  his  workmanship,  let  us  not  de- 
face it;  we  are  in  his  presence,  let  us  not  pollute  it 
by  unholy  actions. 

God  is  in  every  place ;  suppose  it,  therefore,  to  be 
a  church.  And  that  decency  of  deportment  and 
piety  of  carriage  which  you  are  taught  by  religion 
or  by  custom,  or  by  civility  and  public  manners,  to 
use  in  churches,  the  same  use  in  all  places. 

God  is  in  every  creature.  Be  cruel  toward  none, 
neither  abuse  any  by  intemperance.  Remember  that 
the  creatures,  and  every  member  of  thy  body,  is  one 
of  the  lesser  cabinets  and  receptacles  of  God. 

He  walks  as  in  the  presence  of  God  that  converses 
with  him  in  frequent  prayer  and  frequent  commun- 
ion ;  that  runs  to  him  in  all  his  necessities ;  that  asks 
counsel  of  him  in  all  his  doubtings;  that  opens  all 
his  wants  to  him ;  that  weeps  before  him  for  his  sins ; 
that  asks  remedy  and  support  for  his  weakness ;  that 
fears  him  as  a  judge,  reverences  him  as  a  lord,  obeys 
him  as  a  father,  and  loves  him  as  a  patron. 

139 


Honey  from  Many  Hives 

humility. 

Humility  is  the  great  ornament  and  jewel  of 
Christian  religion,  that  whereby  it  is  distinguished 
from  all  the  wisdom  of  the  world;  it  not  having  been 
taught  by  the  wise  men  of  the  Gentiles,  but  first  put 
into  a  disciple  and  made  part  of  a  religion  by  our 
Lord  Jesus  Christ. 

Think  not  thyself  better  for  anything  that  hap- 
pens to  thee  from  without.  Whatsoever  other  dif- 
ference there  is  between  thee  and  thy  neighbor,  if 
it  be  bad  it  is  thine  own,  but  thou  hast  no  reason  to 
boast  of  thy  misery  and  shame;  if  it  be  good,  thou 
hast  received  it  from  God,  and  then  thou  art  more 
obliged  to  pay  duty  and  tribute,  use  and  principal, 
to  him ;  and  it  were  a  strange  folly  for  a  man  to  be 
proud  of  being  more  in  debt  than  another. 

Never  speak  anything  directly  tending  to  thy 
praise  or  glory;  that  is,  with  a  purpose  to  be  com- 
mended, and  for  no  other  end.  If  other  ends  be 
mingled  with  thy  honor,  as  if  the  glory  of  God,  or 
charity,  or  necessity,  or  anything  of  prudence  be  thy 
end,  you  are  not  tied  to  omit  your  discourse  or  your 
design  that  you  may  avoid  praise,  but  pursue  your 
end,  though  praise  come  along  in  the  company. 
Only  let  not  praise  be  the  design. 

When  thou  hast  said  or  done  a  thing  for  which 
thou  receivest  praise  or  estimation,  take  it  indiffer- 
ently, and  return  it  to  God,  reflecting  upon  him  as 
the  giver  of  the  gift,  or  the  blesser  of  the  action,  or 
140 


'^HoLY  Living  and  Dying  " 

the  aid  of  the  design;  and  give  God  thanks  for 
making  thee  an  instrument  of  his  glory,  for  the 
benefit  of  others. 

Secure  a  good  name  to  thyself  by  living  virtu- 
ously and  humbly ;  but  let  this  good  name  be  nursed 
abroad,  and  never  be  brought  home  to  look  upon  it. 
Let  others  use  it  for  their  own  advantage ;  let  them 
speak  of  it,  if  they  please;  but  do  not  thou  at 
all  use  it  but  as  an  instrument  to  do  God  glory 
and  thy  neighbor  more  advantage.  Let  thy  face, 
like  Moses',  shine  to  others,  but  make  no  looking- 
glasses  for  thyself. 

Take  no  content  in  praise  when  it  is  offered  thee, 
but  let  thy  rejoicing  in  God's  gift  be  alloyed  with 
fear  lest  this  good  bring  thee  to  evil.  Use  the  praise 
as  you  use  your  pleasure  in  eating  and  drinking. 
If  it  comes  make  it  do  drudgery,  let  it  serve  other 
ends,  and  minister  to  necessities,  and  to  caution,  lest 
by  pride  you  lose  your  just  praise  which  you  have 
deserved;  or  else,  by  being  praised  unjustly,  you 
receive  shame  unto  yourself  with  God  and  wise 
men. 

Use  no  stratagems  and  devices  to  get  praise. 
Some  use  to  inquire  into  the  faults  of  their  own 
actions  or  discourses  on  purpose  to  hear  that  it  was 
well  done  or  spoken  and  without  fault.  Others 
bring  the  matter  into  talk,  or  thrust  themselves  Into 
company,  and  intimate  and  give  occasion  to  be 
thought  or  spoken  of.    These  men  make  a  bait  to 

141 


Honey  from  Many  Hives 

persuade  themselves  to  swallow  the  hook,  till  by- 
drinking  the  waters  of  vanity  they  swell  and  burst. 

Suffer  others  to  be  praised  in  thy  presence,  and 
entertain  their  good  and  glory  with  delight;  but  at 
no  hand  disparage  them,  or  lessen  the  report,  or 
make  an  objection;  and  think  not  the  advancement 
of  thy  brother  is  a  lessening  of  thy  worth.  Be  con- 
tent that  he  should  be  employed,  and  thou  laid  by  as 
unprofitable;  his  sentence  approved,  thine  rejected; 
he  be  preferred,  and  thou  fixed  in  a  low  employment. 

Never  compare  thyself  with  others,  unless  it  be 
to  advance  them  and  to  depress  thyself.  To  which 
purpose  we  must  be  sure  in  some  sense  or  other  to 
think  ourselves  the  worst  in  every  company  where 
we  come.  One  is  more  learned  than  I  am,  another  is 
more  prudent,  a  third  more  honorable,  a  fourth 
more  chaste,  or  he  is  more  charitable,  or  less  proud. 
For  the  hurhble  man  observes  their  good,  and  re- 
flects only  upon  his  own  vileness;  or  considers  the 
many  evils  of  himself  certainly  known  to  himself, 
and  the  ill  of  others  but  by  uncertain  report.  Or  he 
considers  that  the  evils  done  by  another  are  out  of 
much  infirmity  or  ignorance,  but  his  own  sins  are 
against  a  clearer  light;  and  if  the  other  had  so  great 
helps,  he  would  have  done  more  good  and  less  evil. 
Or  he  remembers  that  his  old  sins  before  his  con- 
version were  greater  in  the  nature  of  the  thing,  or  in 
certain  circumstances,  than  the  sins  of  other  men. 

Make  no  reflex  acts  upon  thine  own  humility,  nor 
142 


*'HoLY  Living  and  Dying  " 

upon  any  other  grace  with  which  God  hath  en- 
riched thy  soul.  Spiritual  pride  is  very  dangerous, 
not  only  by  reason  it  spoils  so  many  graces  by  which 
we  drew  nigh  unto  the  kingdom  of  God,  but  also 
because  it  so  frequently  creeps  in  upon  the  spirit  of 
holy  persons. 

Remember  that  the  blessed  Saviour  of  the  world 
hath  done  more  to  prescribe  and  transmit  and  secure 
this  grace  than  any  other;  his  whole  life  being  a 
great,  continued  example  of  humility. 

Drive  away  all  flatterers  from  thy  company,  and 
at  no  hand  endure  them;  for  he  that  endures  him- 
self so  to  be  abused  by  another  is  not  only  a  fool  for 
entertaining  the  mockery,  but  loves  to  have  his  own 
opinion  of  himself  to  be  heightened  and  cherished. 

Never  change  thy  employment  for  the  sudden 
coming  of  another  to  thee;  but  if  modesty  permits, 
or  discretion,  appear  to  him  that  visits  thee  the  same 
that  thou  wert  to  God  and  thyself  in  thy  privacy. 
But  if  thou  wert  walking  or  sleeping,  or  in  any  other 
innocent  employment  or  retirement,  snatch  not  up 
a  book  to  seem  studious,  nor  fall  on  thy  knees  to 
seem  devout,  nor  alter  anything  to  make  him  believe 
thee  better  employed  than  thou  wert. 

The  humble  man  does  not  pertinaciously  pursue 
the  choice  of  his  own  will,  but  in  all  things  lets  God 
choose  for  him,  and  his  superiors  in  those  things 
which  concern  them.  He  does  not  murmur  against 
commands.  He  is  meek  and  indifferent  in  all  acci- 
10  143 


Honey  from  Many  Hives 

dents  and  chances.  He  patiently  bears  injuries.  He 
is  always  unsatisfied  in  his  own  conduct,  resolutions, 
and  counsels.  He  is  a  great  lover  of  good  men,  and 
a  praiser  of  wise  men,  and  a  censurer  of  no  man. 
He  fears  when  he  hears  himself  commended,  lest 
God  make  another  judgment  concerning  his  actions 
than  men  do.  He  loves  to  sit  down  in  private  and, 
if  he  may,  refuses  the  temptation  of  offices  and  new 
honors.  He  mends  his  fault,  and  gives  thanks,  when 
he  is  admonished. 

CONTENTEDNESS. 

Here  is  the  wisdom  of  the  contented  man,  to  let 
God  choose  for  him.  For  when  we  have  given  up 
our  wills  to  him,  and  stand  in  that  station  of  the 
battle  w^here  our  great  general  hath  placed  us,  our 
spirits  must  needs  rest,  while  our  conditions  have, 
for  their  securit}^,  the  power,  the  wisdom,  and  the 
charity  of  God.  For  no  man  is  poor  that  does  not 
think  himself  so;  but  if,  in  a  full  fortune,  with  im- 
patience he  desires  more,  he  proclaims  his  wants  and 
his  beggarly  condition. 

Contentedness  in  all  accidents  brings  great  peace 
of  spirit,  and  is  the  great  and  only  instrument  of 
temporal  felicity.  It  removes  the  sting  from  the 
accident,  and  makes  a  man  not  to  depend  upon 
chance  and  the  uncertain  dispositions  of  men  for  his 
w^ell-being,  but  only  on  God  and  his  own  spirit.  We 
ourselves  make  our  fortunes  good  or  bad ;  and  when 
God  lets  loose  a  tyrant  upon  us,  or  a  sickness,  or 
144 


"Holy  Living  and  Dying  *' 

scorn,  or  a  lessened  fortune,  if  we  fear  to  die,  or 
know  not  to  be  patient,  or  are  proud,  or  covetous, 
then  the  calamity  sits  heavy  on  us.  But  if  we  know 
how  to  manage  a  noble  principle,  and  fear  not  death 
so  much  as  a  dishonest  action,  and  think  impatience 
a  worse  evil  than  a  fever,  and  pride  to  be  the  biggest 
disgrace,  and  poverty  to  be  infinitely  desirable  before 
the  torments  of  covetousness — then  we,  who  now 
think  vice  to  be  so  easy,  and  make  it  so  familiar,  and 
think  the  cure  so  impossible,  shall  quickly  be  of 
another  mind,  and  reckon  these  accidents  amongst 
things  eligible. 

But  no  man  can  be  happy  that  hath  great  hopes 
and  great  fears  of  things  without,  and  events  de- 
pending upon  other  men,  or  upon  the  chances  of 
fortune.  He  that  suffers  a  transporting  passion 
concerning  things  within  the  power  of  others  is  free 
from  sorrow  and  amazement  no  longer  than  his 
enemy  shall  give  him  leave ;  and  it  is  ten  to  one  but 
he  shall  be  smitten  then  and  there  where  it  shall 
most  trouble  him. 

When  anything  happens  to  our  displeasure  let  us 
endeavor  to  take  off  its  trouble  by  turning  it  into 
spiritual  or  artificial  advantage,  and  handle  it  on 
that  side  in  which  it  may  be  useful  to  the  designs  of 
reason.  For  there  is  nothing  but  hath  a  double 
handle,  or  at  least  we  have  two  hands  to  apprehend 
it.  If  thou  fallest  from  thy  employment  in  public 
take  sanctuary  in  an  honest  retirement,  being  indif- 

145 


Honey  from  Many  Hives 

ferent  to  thy  gain  abroad  or  thy  safety  at  home.  If 
a  calamity  does  any  good  to  our  souls  it  hath  made 
more  than  sufficient  recompense  for  all  the  temporal 
affliction. 

Never  compare  thy  condition  with  those  above 
thee;  but,  to  secure  thy  content,  look  upon  those 
thousands  v^ith  whom  thou  wouldst  not,  for  any 
interest,  change  thy  fortune  and  condition.  There 
is  no  wise  or  good  man  that  would  change  persons 
or  conditions  entirely  with  any  man  in  the  world. 
It  may  be  he  would  have  one  man's  wealth  added  to 
himself,  or  the  power  of  a  second,  or  the  learning 
of  a  third;  but  still  he  would  receive  these  into  his 
own  person,  because  he  loves  that  best,  and  there- 
fore esteems  it  best,  and  therefore  overvalues  all  that 
which  he  is  before  all  that  which  any  other  man  in 
the  world  can  be.  Either  change  all  or  none.  Cease 
to  love  yourself  best,  or  be  content  with  that  portion 
of  being  and  blessing  for  which  you  love  yourself 
so  well. 

It  conduces  much  to  our  content  if  we  pass  by 
these  things  which  happen  to  our  trouble,  and  con- 
sider that  which  is  pleasing  and  prosperous,  that, 
by  the  representation  of  the  better,  the  worse  may 
be  blotted  out.  Or  else  reckon  the  blessings  which 
already  you  have  received,  and  therefore  be  pleased, 
in  the  change  and  variety  of  affairs,  to  receive  evil 
from  the  hand  of  God  as  well  as  good.  Or  else 
please  thyself  with  hopes  of  the  future.  Harvest 
146 


"Holy  Living  and  Dying  ^^ 

will  come,  and  then  every  farmer  is  rich,  at  least  for 
a  month  or  two.  It  may  be  thou  art  entered  into 
the  cloud  which  will  bring  a  gentle  shower  to  refresh 
thy  sorrows.  When  a  sadness  lies  heavy  upon  thee 
remember  that  thou  art  a  Christian  designed  to  the 
inheritance  of  Jesus;  and  what  dost  thou  think  con- 
cerning thy  great  fortune,  thy  lot,  and  portion  of 
eternity  ? 

These  arts  of  looking  backward  and  forward  are 
more  than  enough  to  support  the  spirit  of  a  Chris- 
tian; there  is  no  man  but  hath  blessings  enough  in 
present  possession  to  outweigh  the  evils  of  great 
affliction.  If  you  miss  an  office  for  which  you  stood 
candidate,  then,  besides  that  you  are  quit  of  the 
cares  and  the  envy  of  it,  you  still  have  all  those 
excellencies  which  rendered  you  capable  to  receive 
it,  and  they  are  better  than  the  best  office  in  the 
commonwealth.  Or  I  am  fallen  into  the  hands  of 
publicans  and  sequestrators,  and  they  have  taken  all 
from  me.  What  now?  Let  me  look  about  me. 
They  have  left  me  the  sun  and  moon,  fire  and  water, 
a  loving  wife,  and  many  friends  to  pity  me,  and 
some  to  relieve  me,  and  I  can  still  discourse;  and, 
unless  I  list,  they  have  not  taken  away  my  merry 
countenance,  and  my  cheerful  spirit,  and  a  good 
conscience;  they  still  have  left  me  the  providence 
of  God,  and  all  the  promises  of  the  Gospel,  and  my 
religion,  and  my  hopes  of  heaven,  and  my  charity  to 
them  too;  and  still  I  sleep  and  digest,  I  eat  and 

147 


Honey  from  Many  Hives 

drink,  I  read  and  meditate,  I  can  walk  in  my  neigh- 
bor's pleasant  fields,  and  see  the  varieties  of  natural 
beauties,  and  delight  in  all  that  in  which  God  de- 
lights, that  is,  in  virtue  and  wisdom,  in  the  whole 
creation,  and  in  God  himself.  And  he  that  hath  so 
many  causes  of  joy,  and  so  great,  is  very  much  in 
love  with  sorrow  and  peevishness  who  loses  all  these 
pleasures  and  chooses  to  sit  down  upon  his  little 
handful  of  thorns. 

Enjoy  the  present,  whatsoever  it  be,  and  be  not 
solicitous  for  the  future.  ''Sufficient  to  the  day," 
said  Christ,  "is  the  evil  thereof;"  sufficient,  but  not 
intolerable.  But  if  we  look  abroad  and  bring  into 
one  day's  thoughts  the  evil  of  many,  certain  and  un- 
certain, what  will  be  and  what  will  never  be,  our 
load  will  be  as  intolerable  as  it  is  unreasonable. 

Let  us  prepare  our  minds  against  changes,  always 
expecting  them,  that  we  be  not  surprised  when  they 
come;  for  nothing  is  so  great  an  enemy  to  tran- 
quillity and  a  contented  spirit  as  the  amazement  and 
confusions  of  unreadiness  and  inconsideration. 

Let  us  often  frame  to  ourselves,  and  represent  to 
our  considerations,  the  images  of  those  blessings 
we  have,  just  as  we  usually  understand  them  when 
we  want  them.  Consider  how  desirable  health  is  to 
a  sick  man,  or  liberty  to  a  prisoner;  and  if  but  a  lit 
of  the  toothache  seizes  us  with  violence  all  those 
troubles  which  in  our  health  afflicted  us  disband 
instantly  and  seem  inconsiderable. 
148 


''Holy  Living  and  Dying '^ 

If  you  will  secure  a  contented  spirit,  you  must 
measure  your  desires  by  your  fortune  and  condition, 
not  your  fortunes  by  your  desires.  That  is,  be 
governed  by  your  needs,  not  by  your  fancy;  by 
nature,  not  by  evil  customs  and  ambitious  prin- 
ciples. 

Consider  that  the  universal  providence  of  God 
hath  so  ordered  it  that  the  good  things  of  nature 
and  fortune  are  divided,  that  we  may  know  how  to 
bear  our  own  and  relieve  each  other's  wants  and 
imperfections.  It  is  not  for  a  man,  but  for  a  God, 
to  have  all  excellencies  and  all  felicities. 

Consider  how  many  excellent  personages  in  all 
ages  have  suffered  as  great  or  greater  calamities 
than  this  which  now  tempts  thee  to  impatience.  It 
were  a  strange  pride  to  expect  to  be  more  gently 
treated  by  the  divine  Providence  than  the  best  and 
wisest  men,  than  apostles  and  saints,  nay,  the  Son 
of  the  eternal  God,  the  heir  of  both  the  worlds. 

There  are  many  accidents  which  are  esteemed 
great  calamities,  and  yet  we  have  reason  enough  to 
bear  them  well  and  unconcernedly;  for  they  neither 
touch  our  bodies  nor  our  souls :  our  health  and  our 
virtue  remain  entire,  our  life  and  our  reputation. 
Inquire  what  you  are  the  worse,  either  in  your  soul 
or  in  your  body,  for  what  hath  happened ;  for  upon 
this  very  stock  many  evils  will  disappear,  since  the 
body  and  the  soul  make  up  the  whole  man. 

Consider  that  sad  accidents  and  a  state  of  afflic- 

149 


Honey  from  Many  Hives 

tion  is  a  school  of  virtue;  it  reduces  our  spirits  to 
soberness,  and  our  counsels  to  moderation;  it  cor- 
rects levity,  and  interrupts  the  confidence  of  sinning. 
Consider  that  afflictions  are  oftentimes  the  occa- 
sions of  great  temporal  advantages;  and  we  must 
not  look  upon  them  as  they  sit  down  heavily  upon 
us,  but  as  they  serve  some  of  God's  ends,  and  the 
purposes  of  universal  Providence.  For  God  esteems 
it  one  of  his  glories  that  he  brings  good  out  of  evil ; 
and  therefore  it  were  but  reason  we  should  trust 
God  to  govern  his  own  world  as  he  pleases,  and  that 
we  should  patiently  wait  till  the  change  cometh  or 
the  reason  be  discovered.  To  which  also  may  be 
added  that  the  great  evils  which  happen  to  the  best 
and  wisest  men  are  one  of  the  great  arguments  upon 
the  strength  of  which  we  can  expect  felicity  to  our 
souls  and  the  joys  of  another  world.  And  certainly 
they  are  then  very  tolerable  and  eligible  when,  with 
so  great  advantages,  they  minister  to  the  faith  and 
hope  of  a  Christian. 

LOVE    TO    GOD. 

Love  does  all  things  which  may  please  the  beloved 
person;  it  performs  all  his  commandments.  Love  is 
obedient.  It  does  all  the  intimations  and  secret  sig- 
nifications of  his  pleasure  whom  we  love.  Great 
love  is  pliant  and  inquisitive  in  the  instances  of  its 
expression. 

I>ove  gives  away  all  things,  that  so  he  may  ad- 
150 


''Holy  Living  and  Dying 


f> 


vance  the  interest  of  the  beloved  person.  He  never 
\,  loved  God  that  will  quit  anything  of  his  religion  to 
save  his  money.  Love  is  always  liberal  and  com- 
municative. 

It  suffers  all  things  that  are  imposed  by  its  be- 
loved, or  that  can  happen  for  his  sake,  or  that  inter- 
vene in  his  service,  cheerfully,  sweetly,  willingly; 
expecting  that  God  should  turn  them  into  good, 
and  instruments  of  felicity. 

Love  is  also  impatient  of  anything  that  may  dis- 
please the  beloved  person;  hating  all  sin  as  the 
enemy  of  its  friend ;  for  love  contracts  all  the  same 
relations,  and  marries  the  same  friendships  and  the 
same  hatreds.  And  all  affection  to  a  sin  is  perfectly 
'  inconsistent  with  the  love  of  God. 

Love  endeavors  forever  to  be  present,  to  converse 
with,  to  enjoy,  to  be  united  with  its  object;  loves 
to  be  talking  of  him,  reciting  his  praises,  telling  his 
stories,  repeating  his  words,  imitating  his  gestures, 
transcribing  his  copy  in  everything;  and  every  de- 
gree of  union  and  every  degree  of  likeness  is  a 
degree  of  love ;  and  it  can  endure  anything  but  the 
displeasure  and  the  absence  of  its  beloved. 

He  that  loves  God  is  not  displeased  at  those  acci- 
dents which  God  chooses;  nor  murmurs  at  those 
changes  which  he  makes  in  his  family ;  nor  envies  at 
those  gifts  he  bestows :  but  chooses  as  he  likes,  and 
is  ruled  by  his  judgment,  and  is  perfectly  of  his 
persuasion ;  loving  to  learn  where  God  is  the  teacher, 

151 


Honey  from  Many  Hives 

and  being  content  to  be  ignorant  or  silent  where  he 
is  not  pleased  to  open  himself. 

Love  is  curious  of  little  things,  or  circumstances 
and  measures,  and  little  accidents;  not  allowing  to 
itself  any  infirmity  which  it  strives  not  to  master, 
aiming  at  what  it  cannot  yet  reach,  desiring  to  be 
of  an  angelical  purity,  and  of  a  perfect  innocence, 
and  of  a  seraphical  fervor,  and  fears  every  image 
of  offense;  is  as  much  afflicted  at  an  idle  word  as 
some  at  an  act  of  adultery,  and  will  not  allow  to 
itself  so  much  anger  as  will  disturb  a  child,  nor  en- 
dure the  impurity  of  a  dream.  And  this  is  the 
curiosity  and  niceness  of  Divine  love ;  this  is  the  fear 
of  God,  and  is  the  daughter  and  production  of  love. 
152 


Fenelon 


FENELON. 

For  two  hundred  years  Fenelon  has  stood  among 
the  choicest  few  of  those  universally  esteemed  to  be 
best  qualified  as  religious  guides.  He  belongs  to  no 
age  and  to  no  Church,  but  to  all.  He  exemplified 
so  sweetly  in  his  life  what  he  preached,  and  preached 
so  eloquently  what  he  lived,  that  few  indeed  have 
ever  been  found  to  equal  him  as  an  authority  in 
spiritual  things.  He  not  only  had  a  heart  filled  with 
the  love  of  God  and  glowing  with  pure  devotion, 
but  also  a  mind  capable  of  the  closest  analysis  and 
the  keenest  discrimination.  He  was  not  only  a  saint, 
but  also  a  scholar  and  a  genius.  Such  combinations 
are  very  rare.  His  thirst  for  perfection  has  prob- 
ably never  been  surpassed.  He  follows  self-love 
into  its  minutest  workings,  exposes  all  its  subtleties, 
gives  it  no  quarter,  insists  that  it  shall  be  destroyed 
root  and  branch. 

Fenelon  sprang  from  one  of  the  most  illustrious 
families  of  France,  his  full  name  being  Frangois  de 
Salignac  de  la  Mothe  Fenelon;  his  birthday  was 
August  6,  1 65 1.  His  constitution  was  delicate,  his 
natural  disposition  extremely  amiable,  his  educa- 
tion conducted  mainly  at  the  College  of  Cahors  and 
in  Paris  at  the  College  du  Plessis.  He  began  to 
preach,  attracting  much  attention,  at  the  age  of 
fifteen.     Twice   he   seriously   contemplated   giving 

153 


Honey  from  Many  Hives 

himself  to  the  work  of  foreign  missions,  but  was 
prevented  from  carrying  out  his  design.  He  was 
for  some  years  preceptor  to  the  Duke  of  Burgundy, 
the  son  of  the  dauphin,  and  at  the  age  of  forty-three 
he  became  Archbishop  of  Cambray.  He  was  every- 
where known  as  ''the  good  archbishop."  No  act 
of  kindness  was  so  great  as  to  overtask  him  or  so 
small  as  to  escape  his  notice.  His  purity  and  gentle- 
ness of  spirit  subdued  his  enemies.  The  fullness  of 
his  love  to  all  made  it  easy  for  him  to  extend  for- 
giveness, and  the  freedom  of  his  mind  from  vanity, 
as  well  as  the  exquisite  courtesy  of  his  manner,  put 
everyone  at  ease  in  his  presence.  His  sermons  were 
always  the  outpourings  of  his  heart.  So  extensive 
had  been  his  charities,  and  yet  so  well  balanced  his 
worldly  affairs,  that  he  died  without  money  and 
without  a  debt.  He  departed  this  life  January  7, 
1 71 5,  exhibiting  in  his  last  illness  the  same  sweet- 
ness of  temper,  composure  of  mind,  love  for  his  fel- 
low-men, and  confidence  in  God  which  distinguished 
all  his  days.  He  had  the  spirit  of  the  Saviour  in  an 
extremely  high  degree,  and  came  as  near,  perhaps, 
as  any  human  being  has  done  to  losing  his  own  will 
in  the  will  divine. 

He  was  a  voluminous  writer.  The  most  complete 
edition  of  his  works,  published  at  Versailles  about 
seventy  years  ago,  is  comprised  in  thirty-four  octavo 
volumes.  Many  of  his  writings  have  been  translated 
into  English,  and  various  selections  from  them  have 
154 


Fenelon 

been  published  from  time  to  time.  The  extracts  that 
follow  are  mostly  taken  from  his  Spiritual  Letters 
and  his  Christian  Counsel  on  Divers  Matters  Per- 
taining to  the  Inner  Life. 


DAILY    FAULTS. 

~  Little  faults  become  great  in  our  eyes  m  propor- 
tion as  the  pure  light  of  God  increases  in  us;  just 
as  the  sun  in  rising  reveals  the  true  dimensions  of 
objects  which  were  dimly  and  confusedly  discovered 
during  the  night.  Be  sure  that  with  the  increase  of 
the  inward  light  the  imperfections  which  you  have 
hitherto  seen  will  be  beheld  as  far  greater  and  more 
deadly  in  their  foundations  than  you  now  conceive 
them,  and  that  you  will  witness,  in  addition,  the 
development  of  a  crowd  of  others  of  the  existence 
of  which  you  have  not  now  the  slightest  suspicion. 
You  will  find  the  weaknesses  necessary  to  deprive 
you  of  all  confidence  in  your  own  strength ;  but  this 
discovery,  far  from  discouraging,  will  but  serve  to 
destroy  your  self-reliance,  and  to  raze  to  the  ground 
the  edifice  of  pride. 

Our  faults,  even  those  most  difficult  to  bear,  will 
all  be  of  service  to  us  if  we  make  use  of  them  for  our 
humiliation  without  relaxing  our  efforts  to  correct 
them.  We  must  bear  with  ourselves  without  either 
flattery  or  discouragement,  a  mean  seldom  attained. 
Utter  despair  of  ourselves,  in  consequence  of  a 
conviction    of    our    helplessness,    and    unbounded 

155 


Honey  from  Many  Hives 

confidence  in  God,  are  the  true  foundations  of  the 
spiritual  edifice. 

Faults  of  haste  and  frailty  are  nothing  in  com- 
parison with  those  where  we  shut  our  eyes  to  the 
voice  of  the  Holy  Spirit  beginning  to  speak  in  the 
depths  of  the  heart. 

Discouragement  is  not  a  fruit  of  humility,  but  of 
pride;  nothing  can  be  worse.  Suppose  we  have 
stumbled,  or  even  fallen,  let  us  rise  and  run  again; 
all  our  falls  are  useful  if  they  strip  us  of  a  disastrous 
confidence  in  ourselves,  while  they  do  not  take  away 
a  humble  and  salutary  trust  in  God. 

Carefully  purify  your  conscience  from  daily 
faults ;  suffer  no  sin  to  dwell  in  your  heart ;  small  as 
it  may  seem,  it  obscures  the  light  of  grace,  weighs 
down  the  soul,  and  hinders  that  constant  communion 
with  Jesus  Christ  which  it  should  be  your  pleasure 
to  cultivate ;  you  will  become  lukewarm,  forget  God, 
and  find  yourself  growing  in  attachment  to  the 
creature.  The  great  point  is  never  to  act  in  oppo- 
sition to  the  inward  light,  and  to  be  willing  to  go 
as  far  as  God  would  have  us. 

St.  Francis  of  Sales  says  that  great  virtues  and 
fidelity  in  small  things  are  like  sugar  and  salt ;  sugar 
is  more  delicious  but  of  less  frequent  use,  while  salt 
enters  into  every  article  of  our  food.  Small  occa- 
sions are  unforeseen ;  they  recur  every  moment,  and 
place  us  incessantly  in  conflict  with  our  pride,  our 
sloth,  our  self-esteem,  and  our  passions;  they  are 
156 


Fenelon 

calculated  thoroughly  to  subdue  our  wills  and  leave 
us  no  retreat.  If  we  are  faithful  in  them  nature  will 
have  no  time  to  breathe,  and  must  die  to  all  her 
inclinations.  It  would  please  us  much  better  to  make 
some  great  sacrifices,  however  painful  and  violent, 
on  condition  of  obtaining  liberty  to  follow  our  own 
pleasure,  and  retain  our  old  habits  in  little  things. 
But  it  is  only  by  this  fidelity  in  small  matters  that 
the  grace  of  true  love  is  sustained  and  distinguished 
from  the  transitory  excitements  of  nature. 

God  does  not  so  much  regard  our  actions  as  the 
motive  of  love  from  which  they  spring,  and  the 
pliability  of  our  wills  to  his.  Men  judge  our  deeds 
by  their  outward  appearance;  with  God  that  which 
is  most  dazzling  in  the  eyes  of  man  is  of  no  account. 
What  he  desires  is  a  pure  intention,  a  will  ready  for 
anything  and  ever  pliable  in  his  hands,  and  an  honest 
abandonment  of  self;  and  all  this  can  be  much  more 
frequently  manifested  on  small  than  on  extraor- 
dinary occasions ;  there  will  also  be  much  less  danger 
from  pride,  and  the  trial  will  be  far  more  searching. 
Indeed,  it  sometimes  happens  that  we  find  it  harder 
to  part  with  a  trifle  than  with  an  important  interest ; 
it  may  be  more  of  a  cross  to  abandon  a  vain  amuse- 
ment than  to  bestow  a  large  sum  in  charity. 

The  greatest  danger  of  all  consists  in  this,  that  by 
neglecting  small  matters  the  soul  becomes  accus- 
tomed to  unfaithfulness.  We  grieve  the  Holy  Spirit, 
we  return  to  ourselves,  we  think  it  a  little  thing  to 

157 


Honey  from  Many  Hives 

be  wanting  toward  God.  On  the  other  hand,  true 
love  can  see  nothing  small;  everything  that  can 
either  please  or  displease  God  seems  to  be  great ;  not 
that  true  love  disturbs  the  soul  with  scruples,  but  it 
puts  no  limits  to  its  faithfulness.  It  acts  simply  with 
God;  and  as  it  does  not  concern  itself  about  those 
things  which  God  does  not  require  from  it,  so  it 
never  hesitates  an  instant  about  those  which  he  does, 
be  they  great  or  small. 

Thus  it  is  not  by  incessant  care  that  we  become 
faithful  and  exact  in  the  smallest  things,  but  simply 
by  a  love  which  is  free  from  the  reflections  and  fears 
of  restless  and  scrupulous  souls.  We  are,  as  it  were. 
drawn  along  by  the  love  of  God ;  we  have  no  desire 
to  do  anything  but  what  we  do,  and  no  will  in  re- 
spect to  anything  which  we  do  not  do.  The  soul 
enjoys  perfect  peace  in  God. 

NOT    PERFECT    IN    A    MOMENT. 

Neither  in  his  gracious  nor  providential  dealings 
does  God  work  a  miracle  lightly.  It  would  be  as 
great  a  wonder  to  see  a  person  full  of  self  bec^  .ne 
in  a  mom.ent  dead  to  all  self-interest,  and  all  sensi- 
tiveness, as  it  would  be  to  see  a  slumbering  infant 
wake  in  the  morning  a  fully  developed  man.  God 
works  in  a  mysterious  way  in  grace  as  well  as  in 
nature,  concealing  his  operations  under  an  imper- 
ceptible succession  of  events,  and  thus  keeps  us 
always  in  the  darkness  of  faith. 

158 


Fenelon 

He  makes  use  of  the  inconstancy  and  ingratitude 
of  the  creature,  and  of  the  disappointments  and  sur- 
feits which  accompany  prosperity,  to  detach  us  from 
them  both;  he  frees  us  from  self  by  rendering  to  us 
our  weaknesses,  and  our  corruptions,  in  a  muhitude 
of  backshdings.  All  this  dealiiig  appears  perfectly 
natural,  and  it  is  by  this  succession  of  natural  means 
that  we  are  burnt  as  by  a  slow  fire«  We  should  like 
to  be  consumed  at  once  by  the  flames  of  pure  love, 
but  such  an  end  would  scarce  cost  us  anything;  it 
is  only  an  excessive  self-love  that  desires  thus  to 
become  perfect  in  a  moment  and  at  so  cheap  a  rate. 

We  cling  to  an  infinity  of  things  which  we  should 
never  suspect;  we  only  feel  that  they  are  a  part  of 
us  when  they  are  snatched  away,  as  I  am  only  con- 
scious that  I  have  hairs  when  they  are  pulled  from 
my  head.  God  develops  to  us,  little  by  little,  what  is 
within  us,  of  which  we  are,  until  then,  entirely 
ignorant,  and  we  are  astonished  at  discovering  in 
our  very  virtues  defects  of  which  we  should  never 
have  believed  ourselves  capable. 

God  spares  us  by  discovering  our  weakness  to  us 
just  in  proportion  as  our  strength  to  support  the 
view^  of  it  increases.  We  discover  our  imperfections 
one  by  one,  as  we  are  able  to  cure  them.  Without 
this  merciful  preparation,  that  adapts  our  strength 
to  the  light  within,  we  should  be  in  despair. 

To  the  sincere  desire  to  do  the  will  of  God  we 
must  add  a  cheerful  spirit  that  is  not  overcome  when 
11  159 


Honey  from  Many  Hives 

it  has  failed,  but  tries  again  and  again  to  do  better; 
hoping  always  to  the  very  end  to  be  able  to  do  it; 
bearing  with  its  own  involuntary  weakness  as  God 
bears  with  it ;  waiting  with  patience  for  the  moment 
when  it  shall  be  delivered  from  it ;  going  straight  on 
in  singleness  of  heart  according  to  the  strength  that 
it  can  command ;  losing  no  time  by  looking  back,  nor 
making  useless  reflections  upon  its  falls,  which  can 
only  embarrass  and  retard  its  progress.  The  first 
sight  of  our  little  failings  should  humble  us,  but  then 
we  must  press  on;  not  judging  ourselves  with  a 
Judaical  rigor,  not  regarding  God  as  a  spy  watching 
for  our  least  offense,  or  as  an  enemy  who  places 
snares  in  our  path,  but  as  a  Father  who  loves  and 
wishes  to  save  us;  trusting  in  his  goodness,  invok- 
ing his  blessing,  and  doubting  all  other  support. 
This  is  true  liberty. 

One  of  the  principles  in  the  doctrines  of  holy  liv- 
ing is  that  we  should  not  be  premature  in  drawing 
the  conclusion  that  the  process  of  inward  crucifixion 
is  complete,  and  that  our  abandonment  to  God  is 
without  any  reservation  whatever.  The  act  of  con- 
secration, which  is  a  sort  of  incipient  step,  may  be 
sincere ;  but  the  reality  of  the  consecration  in  the  full 
extent  to  which  we  suppose  it  to  exist,  and  which 
may  properly  be  described  as  entire  self-renuncia- 
tion, can  be  known  only  when  God  has  applied  the 
appropriate  tests.  The  trial  will  show  whether  we 
are  wholly  the  Lord's.  Those  who  prematurely 
1 60 


Fenelon 

draw  the  conclusion  that  they  are  so  expose  them- 
selves to  great  illusion  and  injury. 

EASY    WAYS    OF    DIVINE    LOVE. 

Christian  perfection  is  not  that  rigorous,  tedious, 
cramping  thing  that  many  imagine.  It  demands 
only  an  entire  surrender  of  everything  to  God  from 
the  depths  of  the  soul,  and  the  moment  this  takes 
place  whatever  is  done  for  him  becomes  easy.  They 
who  are  God's  without  reserve  are  in  every  state 
content ;  for  they  will  only  what  he  wills,  and  desire 
to  do  for  him  whatever  he  desires  them  to  do ;  they 
strip  themselves  of  everything,  and  in  this  naked- 
ness find  all  things  restored  a  hundredfold.  Peace 
of  conscience,  liberty  of  spirit,  the  sweet  abandon- 
ment of  themselves  and  theirs  into  the  hand  of  God, 
the  joy  of  perceiving  the  light  always  increasing  in 
their  hearts,  and  finally  the  freedom  of  their  souls 
from  the  bondage  of  the  fears  and  desires  of  this 
world — these  things  constitute  that  return  of  happi- 
ness which  the  true  children  of  God  receive  a  hun- 
dredfold in  the  midst  of  their  crosses,  while  they 
remain  faithful. 

What  God  requires  of  us  is  a  will  which  is  no 
longer  divided  between  him  and  any  creature;  a 
simple,  pliable  state  of  will  which  desires  what  he 
desires,  rejects  nothing  but  what  he  rejects,  and 
wills  without  reserve  what  he  wills,  and  under  no 
pretext  wills  what  he  does  not.    In  this  state  of  mind 

i6i 


Honey  from  Many  Hives 

all  things  are  proper  for  us;  our  amusements,  even, 
are  acceptable  in  his  sight. 

Blessed  is  he  who  thus  gives  himself  to  God !  He 
is  delivered  from  his  passions,  from  the  opinions 
of  men,  from  their  malice,  from  the  tyranny  of  their 
maxims,  from  their  cold  and  miserable  raillery,  from 
the  misfortunes  which  the  world  attributes  to 
chance,  from  the  infidelity  and  fickleness  of  friends, 
from  the  artifices  and  snares  of  enemies,  from  the 
wretchedness  and  shortness  of  life,  from  the  horrors 
of  an  ungodly  death,  from  the  cruel  remorse  that 
follows  sinful  pleasures,  and,  finally,  from  the  ever- 
lasting condemnation  of  God. 

Happy  those  who  throw  themselves,  as  it  were, 
headlong,  and  with  their  eyes  shut,  into  the  arms 
of  "the  Father  of  mercies  and  the  God  of  all  com- 
fort." Their  whole  desire  then  is  to  know  what  is 
the  will  of  God  respecting  them ;  and  they  fear  noth- 
ing so  much  as  not  perceiving  the  whole  of  his 
requirements.  So  soon  as  they  behold  a  new  light  in 
his  law  they  are  transported  with  joy,  like  a  miser 
at  the  finding  of  a  treasure. 

No  matter  what  cross  may  overwhelm  the  true 
child  of  God,  he  wills  everything  that  happens,  and 
would  not  have  anything  removed  which  his  Father 
appoints;  the  more  he  loves  God,  the  more  is  he 
filled  with  content;  and  the  most  stringent  perfec- 
tion, far  from  being  a  burden,  only  renders  his  yoke 
the  lighter. 
162 


Fenelon 

the  divine  presence. 

The  true  source  of  all  our  perfection  is  contained 
in  the  command  of  God  to  Abraham,  ''Walk  before 
me,  and  be  thou  perfect"  (Gen.  xvii,  i). 

The  presence  of  God  calms  the  soul,  and  gives  it 
quiet  and  repose  even  during  the  day  and  in  the 
midst  of  occupation;  but  we  must  be  given  up  to 
God  without  reserve. 

Whenever  we  perceive  within  us  anxious  desires 
for  anything,  whatever  it  may  be,  and  find  that 
nature  is  hurrying  us  with  too  much  haste  to  do  what 
is  to  be  done,  whether  it  be  to  see  something,  say 
something,  or  to  do  something,  let  us  stop  short  and 
repress  the  precipitancy  of  our  thoughts  and  the 
agitations  of  our  actions ;  for  God  has  said  that  his 
vSpirit  does  not  dwell  in  disquiet. 

An  excellent  means  of  preserving  our  interior 
solitude  and  liberty  of  soul  is  to  make  it  a  rule  to  put 
an  end,  at  the  close  of  every  action,  to  all  reflections 
upon  it,  all  reflex  acts  of  self-love,  whether  of  a  vain 
joy  or  sorrow. 

Let  us  be  accustomed  to  recollect  ourselves  during 
the  day  and  in  the  midst  of  our  occupations  by  a 
simple  view  of  God.  Let  us  silence  by  that  means 
all  the  movements  of  our  hearts,  when  they  appear 
In  the  least  agitated.  Let  us  separate  ourselves  from 
all  that  does  not  come  from  God.  Let  us  suppress 
our  superfluous  thoughts  and  reveries.  Let  us  utter 
no  useless  word.     Let  us  seek  God  within  us,  and 

163 


Honey  from  Many  Hives 

we  shall  find  him  without  fail,  and  with  him  joy  and 
peace. 

While  outwardly  busy  let  us  be  more  occupied 
with  God  than  with  everything  else.  To  be  rightly 
engaged  we  must  be  in  his  presence  and  employed 
for  him.  At  the  sight  of  the  majesty  of  God  our 
interior  ought  to  become  calm  and  remain  tranquil. 
Once  a  single  word  of  the  Saviour  suddenly  calmed 
a  furiously  agitated  sea;  one  look  of  his  at  us,  and 
of  ours  toward  him,  ought  always  to  perform  the 
same  miracle  within  us. 

We  must  not  wait  for  a  leisure  hour  when  we  can 
bar  our  doors;  the  moment  that  is  employed  in 
regretting  that  we  have  no  opportunity  to  be  recol- 
lected might  be  profitably  spent  in  recollection.  Let 
us  turn  our  hearts  toward  God  in  a  simple,  familiar 
spirit,  full  of  confidence  in  him.  The  most  inter- 
rupted moments,  even  while  eating,  or  listening  to 
others,  are  valuable.  Tiresome  and  idle,  talk  in  our 
presence,  instead  of  annoying,  will  afford  us  the 
delight  of  employing  the  interval  in  seeking  God. 
Thus  all  things  work  together  for  good  to  them  that 
love  God. 

Let  us  be  careful  not  to  suffer  ourselves  to  be 
overwhelmed  by  the  multiplicity  of  our  exterior 
occupations,  be  they  what  they  may.  Let  us  en- 
deavor to  commence  every  enterprise  with  a  pure 
view  to  the  glory  of  God,  continue  it  without  dis- 
traction, and  finish  it  without  impatience.  The  in- 
164 


Fenelon 

tervals  of  relaxation  and  amusement  are  the  most 
dangerous  for  us  and  perhaps  the  most  useful  for 
others ;  we  must  then  be  on  our  guard  that  we  be  as 
faithful  as  possible  to  the  presence  of  God.  We  can 
never  employ  our  leisure  hours  better  than  in 
refreshing  our  spiritual  strength  by  a  secret  and  inti- 
mate communion  with  God.  Prayer  is  so  necessary, 
and  the  source  of  so  many  blessings,  that  he  who 
has  discovered  the  treasure  cannot  be  prevented 
from  having  recourse  to  it  whenever  he  has  an 
opportunity. 

TRUE    PRAYER. 

True  prayer  is  only  another  name  for  the  love  of 
God.  To  pray  is  to  desire — but  to  desire  what  God 
would  have  us  desire.  He  who  asks  what  he  does 
not  from  the  bottom  of  his  heart  desire  is  mistaken 
in  thinking  that  he  prays.  O  how  few  there  are  who 
pray !  for  how  few  are  they  who  desire  what  is  truly 
good.  Crosses,  external  and  internal  humiliation, 
renouncement  of  our  own  wills,  the  death  of  self  and 
the  establishment  of  God's  throne  upon  the  ruins  of 
self-love — these  are  indeed  good ;  not  to  desire  these 
is  not  to  pray ;  to  desire  them  seriously,  soberly,  con- 
stantly, and  with  reference  to  all  the  details  of  life — 
this  is  true  prayer.  Alas!  how  many  souls  full  of 
self,  and  of  an  imaginary  desire  for  perfection  in  the 
midst  of  hosts  of  voluntary  imperfections,  have 
never  yet  uttered  this  true  prayer  of  the  heart!  It 
is  in  reference  to  this  that  St.  Augustine  says :  "He 

165 


Honey  from  Many  Hives 

that  loveth  little  prayeth  little ;  he  that  loveth  much 
prayeth  much." 

Our  intercourse  with  God  resembles  that  with  a 
friend:  at  first  there  are  a  thousand  things  to  be 
told,  and  as  many  to  be  asked;  but  after  a  time  these 
diminish,  while  the  pleasure  of  being  together  does 
not.  Everything  has  been  said,  but  the  satisfaction 
of  seeing  each  other,  of  feeling  that  one  is  near  the 
other,  of  reposing  in  the  enjoyment  of  a  pure  and 
sweet  friendship,  can  be  felt  without  conversation; 
the  silence  is  eloquent  and  mutually  understood. 
Each  feels  that  the  other  is  in  perfect  sympathy  with 
him,  and  that  their  two  hearts  are  incessantly  poured 
out  into  the  other,  and  constitute  but  one. 

Those  who  have  stations  of  importance  to  fill  have 
generally  so  many  indispensable  duties  to  perform 
that,  without  the  greatest  care  in  the  management 
of  their  time,  none  will  be  left  to  be  alone  with  God. 
If  they  have  ever  so  little  inclination  for  dissipation 
the  hours  that  belong  to  God  and  their  neighbor  dis- 
appear altogether.  We  must  be  firm  in  observing 
our  rules.  This  strictness  seems  excessive,  but  with- 
out it  everything  falls  into  confusion;  we  become 
dissipated,  relaxed,  and  lose  strength ;  we  insensibly 
separate  from  God,  surrender  ourselves  to  all  our 
pleasures,  and  only  then  begin  to  perceive  that  we 
have  wandered  where  it  is  almost  hopeless  to  think 
of  endeavoring  to  return. 

The  Christian  life  is  a  long  and  continual  tend- 
i66 


Fenelon 

ency  of  our  hearts  toward  that  eternal  goodness 
which  we  desire  upon  earth.  All  our  happiness  con- 
sists in  thirsting  for  it.  Now  this  thirst  is  prayer. 
Ever  desire  to  approach  your  Creator  and  you  will 
never  cease  to  pray. 

The  best  of  all  prayers  is  to  act  with  a  pure  inten- 
tion and  with  a  continual  reference  to  the  will  of 
God.  Unhappy  are  they  whose  prayers  do  not  ren- 
der them  more  humble,  more  submissive,  more  vigi- 
lant over  their  faults,  and  more  willing  to  live  in 
obscurity.  The  coldness  of  our  love  is  the  silence  of 
our  hearts  toward  God.  Without  this  we  may  pro- 
nounce prayers,  but  we  do  not  pray;  for  what  shall 
lead  us  to  meditate  upon  the  laws  of  God  if  it  be  not 
the  love  of  him  who  has  made  these  laws? 

THE    HUMAN    WILL. 

True  virtue  and  pure  love  reside  in  the  will  alone. 
The  question  is  not,  What  is  the  state  of  our  feel- 
ings? but,  What  is  the  condition  of  our  will?  Let 
us  will  to  have  whatever  we  have,  and  not  to  have 
whatever  we  have  not.  We  would  not  even  be 
delivered  from  our  sufferings,  for  it  is  God's  place  to 
apportion  to  us  our  crosses  and  our  joys.  In  the 
midst  of  affliction  we  rejoice,  as  did  the  apostle ;  but 
it  is  not  joy  of  the  feelings,  but  of  the  will.  The 
wicked  are  wretched  in  the  midst  of  their  pleasures, 
because  they  are  never  content  with  their  state;  they 
are  always  desiring  to  remove  some  thorn,  or  to  add 

167 


Honey  from  Many  Hives 

some  flower  to  their  present  condition.  The  faith- 
ful soul,  on  the  other  hand,  has  a  will  which  is  per- 
fectly free ;  it  accepts,  without  questioning,  whatever 
bitter  blessings  God  develops,  wills  them,  loves 
them,  and  embraces  them;  it  would  not  be  freed 
from  them  if  it  could  be  accomplished  by  a  simple 
wish;  for  such  a  wish  would  be  an  act  originating 
in  self  and  contrary  to  its  abandonment  to  Provi- 
dence, and  it  is  desirous  that  this  abandonment 
should  be  absolutely  perfect. 

If  there  be  anything  capable  of  setting  a  soul  in  a 
large  place  it  is  this  absolute  abandonment  to  God. 
If  there  be  anything  that  can  render  the  soul  calm, 
dissipate  its  scruples  and  dispel  its  fears,  sweeten 
its  sufferings  by  the  anointing  of  love,  impart 
strength  to  it  in  all  its  actions,  and  spread  abroad 
the  joy  of  the  Holy  Spirit  in  its  countenance  and 
words,  it  is  this  simple,  free,  and  childlike  repose  in 
the  arms  of  God. 

The  important  question  is,  not  how  much  you 
enjoy  religion,  but  whether  you  will  whatever  God 
wills. 

The  essence  of  virtue  consists  in  the  attitude  of 
the  will.  That  kingdom  of  God  which  is  within  us 
consists  in  our  willing  whatever  God  wills,  always, 
in  everything,  and  without  reservation ;  and  thus  his 
kingdom  comes ;  for  his  wall  is  then  done  as  it  is  in 
heaven,  since  we  will  nothing  but  what  is  dictated 
by  his  sovereign  pleasure.  Thus  nothing  can  ever 
i68 


Fenelon. 

come  to  pass  against  our  wishes;  for  nothing  can 
happen  contrary  to  the  will  of  God,  and  we  find  in 
his  good  pleasure  an  inexhaustible  source  of  peace 
and  consolation. 

The  interior  life  is  the  beginning  of  the  blessed 
peace  of  the  saints,  who  eternally  cry,  Amen,  Amen. 
We  adore,  we  praise,  we  bless  God  in  everything; 
we  see  him  incessantly,  and  in  all  things  his  paternal 
hand  is  the  sole  object  of  our  contemplation.  There 
are  no  longer  any  evils;  for  even  the  most  terrible 
that  can  come  upon  us  work  together  for  our  good. 
Can  the  suffering  that  God  designs  to  purify  us  and 
make  us  worthy  of  himself  be  called  an  evil  ? 

Let  us  cast  all  our  cares  then  into  the  bosom  of  so 
good  a  Father,  and  suffer  him  to  do  as  he  pleases. 
Let  us  be  content  to  adopt  his  will  in  all  points,  and 
to  abandon  our  own  absolutely  and  forever.  How 
can  we  retain  anything  of  our  own  when  we  do  not 
even  belong  to  ourselves?  The  only  thing  that 
really  belongs  to  us  is  our  will,  and  it  is  of  this, 
therefore,  that  God  is  especially  jealous,  for  he  gave 
it  to  us  not  that  we  should  retain  it,  but  that  we 
should  return  it  to  him,  whole  as  we  received  it,  and 
without  the  slightest  reservation.  If  the  least  de- 
sire remains,  or  the  smallest  hesitation,  it  is  robbing 
God,  contrary  to  the  order  of  creation ;  for  all  things 
come  from  him,  and  to  him  they  are  all  due.  Alas ! 
how  many  soiils  there  are  full  of  self,  and  desirous 
of  doing  good  and  serving  God,  but  in  such  a  way 

169 


Honey  from  Many  Hives 

as  to  suit  themselves;  who  desire  to  impose  rules 
upon  God  as  to  his  manner  of  drawing  them  to  him- 
self. They  want  to  serve  and  possess  him,  but  they 
are  not  willing  to  abandon  themselves  to  him  and  be 
possessed  by  him. 

To  desire  to  serve  God  in  one  place  rather  than  in 
another,  in  this  way  rather  than  in  that — is  not  this 
desiring  to  serve  him  in  our  own  way  rather  than  in 
his?  But  to  be  equally  ready  for  all  things,  to  will 
everything  and  nothing,  to  leave  ourselves  in  his 
hands  like  a  toy  in  the  hands  of  a  child,  to  set  no 
bounds  to  our  abandonment  inasmuch  as  the  per- 
fect reign  of  God  cannot  abide  them — this  is  really 
denying  ourselves;  this  is  treating  him  like  a 
God  and  ourselves  like  creatures  made  solely  for 
his  use. 

The  peace  of  the  soul  consists  in  an  absolute  resig- 
nation to  the  will  of  God.  The  pain  we  suffer  from 
so  many  occurrences  arises  from  the  fact  that  we 
are  not  entirely  abandoned  to  God  in  everything  that 
happens.  Let  us  put  all  things,  then,  into  his  hands, 
and  offer  them  to  him  in  our  hearts,  as  a  sacrifice 
beforehand.  From  the  moment  that  you  cease  to 
desire  anything  according  to  your  own  judgment, 
and  begin  to  will  everything  just  as  God  wills  it,  you 
will  be  free  from  your  former  tormenting  reflec- 
tions and  anxieties  about  your  own  concerns;  you 
will  no  longer  have  anything  to  conceal  or  take 
care  of. 
170 


Fenelon 

continual  crosses. 

In  regard  to  austerities  everyone  must  regard  his 
attraction,  his  state,  his  need,  and  his  temperament. 
A  simple  mortification,  consisting  in  nothing  more 
than  an  unshaken  fideUty  in  providential  crosses,  is 
often  far  more  valuable  than  severe  austerities 
which  render  the  life  more  marked,  and  tempt  to  a 
vain  self-complacency.  Whoever  will  refuse  noth- 
ing which  comes  in  the  order  of  God,  and  seek 
nothing  out  of  that  order,  need  never  fear  to  finish 
his  day's  work  without  partaking  of  the  cross  of 
Jesus  Christ.  There  is  an  indispensable  Providence 
for  crosses  as  well  as  for  the  necessaries  of  life;  they 
are  a  part  of  our  daily  bread ;  God  never  will  suffer  it 
to  fail.  It  is  sometimes  a  very  useful  mortification 
to  certain  fervent  souls  to  give  up  their  own  plans 
of  mortification  and  adopt  with  cheerfulness  those 
which  are  momentarily  revealed  in  the  order  of  God. 
When  a  soul  is  not  faithful  in  providential  mortifi- 
cations there  is  reason  to  fear  some  illusion  in  those 
which  are  sought  through  the  fervor  of  devotion; 
such  warmth  is  often  deceitful,  and  it  seems  to  me 
that  a  soiil  in  this  case  would  do  well  to  examine  its 
faithfulness  under  the  daily  crosses  allotted  by 
Providence. 

The  crosses  which  originate  with  ourselves  are 
not  as  efficient  in  eradicating  self-love  as  those 
which  come  in  the  daily  allotments  of  God.  These 
latter  contribute  no  aliment  for  the  nourishment  of 

171 


Honey  from  Many  Hives 

our  own  wills,  and  as  they  proceed  immediately 
from  a  merciful  Providence  they  are  accompanied 
by  grace  sufficient  for  all  our  needs.  We  have  noth- 
ing to  do,  then,  but  to  surrender  ourselves  to  God 
each  day,  without  looking  further;  he  will  carry  us 
in  his  arms  as  a  tender  mother  bears  her  child. 

The  best  rule  we  can  ever  adopt  is  to  receive 
equally,  and  with  the  same  submission,  everything 
that  God  sends  us  during  the  day,  both  within  and 
without.  Without,  there  are  things  disagreeable 
that  must  be  met  with  courage,  and  things  pleasant 
that  must  not  be  suffered  to  arrest  our  affections. 
They  must  be  received  because  God  sends  them,  and 
not  because  they  are  agreeable  to  our  own  feelings ; 
they  are  to  be  used,  like  any  other  medicine,  without 
self-complacency,  without  attachment  to  them,  and 
without  appropriation.  We  must  accept  them,  but 
not  hold  on  to  them;  so  that  when  God  sees  fit  to 
withdraw  them  we  may  neither  be  dejected  nor  dis- 
couraged. We  must  count  less  upon  sensible  de- 
lights, and  the  measures  of  wisdom  which  we  devise 
for  our  own  perfection,  than  upon  simplicity,  lowli- 
ness, renunciation  of  our  own  efforts,  and  perfect 
pliability  to  all  the  designs  of  grace. 

WPIAT   IS    MEANT   BY   RENOUNCING   ALL? 

We  must  not  only  renounce  evil,  but  also  good 
things ;  for  Jesus  has  said,  "Whosoever  he  be  of  you 
that  renounceth  not  all  that  he  hath,  he  cannot  be 
172 


F]fNELON 

my  disciple"  (Luke  xiv,  33).  The  abandonment  of 
evil  things  consists  in  refusing  them  with  horror; 
of  good  things,  in  using  them  with  moderation  for 
our  necessities,  continually  studying  to  retrench  all 
those  imaginary  wants  with  which  greedy  nature 
would  flatter  herself.  We  are  moderately,  and  with- 
out inordinate  emotion,  to  do  what  is  in  our  power 
to  retain  goods  and  honors  in  order  to  make  a  sober 
use  of  them,  without  desiring  to  enjoy  them,  or 
placing  our  hearts  upon  them. 

The  Christian  must  abandon  everything  that  he 
has,  however  innocent;  for  if  he  do  not  renounce  it 
it  ceases  to  be  innocent.  He  must  abandon  those 
things  which  it  is  his  duty  to  guard  with  the  greatest 
possible  care,  such  as  the  good  of  his  family,  or  his 
own  reputation,  for  he  must  have  his  heart  on  none 
of  these  things;  he  must  be  ready  to  give  them  all 
up  whenever  it  is  the  will  of  Providence  to  deprive 
him  of  them. 

He  must  give  up  those  whom  he  loves  best,  and 
whom  it  is  his  duty  to  love;  and  his  renouncement 
of  them  consists  in  this,  that  he  is  to  love  them  for 
God  only;  to  make  use  of  the  consolation  of  their 
friendship  soberly,  and  for  the  supply  of  his  wants ; 
to  be  ready  to  part  with  them  whenever  God  wills  it, 
and  never  to  seek  in  them  the  true  repose  of  his 
heart.  It  is  thus  that  we  use  the  world  and  the 
creature  as  not  abusing  them.  We  do  not  desire  to 
take  pleasure  in  them ;  we  only  use  what  God  gives 

173 


Honey  from  Many  Hives 

us,  what  he  wills  that  we  should  love,  and  what  we 
accept  with  the  reserve  of  a  heart  receiving  it  only 
for  necessity's  sake  and  keeping  itself  for  a  more 
worthy  object.  It  is  in  this  sense  that  Christ  would 
have  us  leave  father  and  mother,  brothers  and  sis- 
ters and  friends,  and  that  he  is  come  to  bring  a 
sword  upon  earth. 

Having  abandoned  everything  exterior,  it  re- 
mains to  complete  the  sacrifice  by  renouncing  every- 
thing interior,  including  self.  You  must  renounce 
all  satisfaction,  and  all  natural  complacency  in  your 
own  wisdom  and  virtue.  Remember,  the  purer  and 
more  excellent  the  gifts  of  God  the  more  jealous  he 
is  of  them.  He  would  have  us  attached  to  nothing 
but  himself,  and  to  regard  his  gifts,  however  excel- 
lent, as  only  the  means  of  uniting  us  more  easily  and 
intimately  to  him.  Whoever  contemplates  the  grace 
of  God  with  a  satisfaction  and  sort  of  pleasure  of 
ownership  turns  it  into  poison. 

Live,  as  it  were,  on  trust;  all  that  is  in  you,  and 
all  that  you  are,  is  only  loaned  you ;  make  use  of  it 
according  to  the  will  of  Him  who  lends  it,  but  never 
regard  it  for  a  moment  as  your  own.  Herein  con- 
sists true  self-abandonment;  it  is  this  spirit  of  self- 
divesting,  this  use  of  ourselves  and  of  ours  with  a 
single  eye  to  the  movements  of  God,  who  alone  is 
the  true  proprietor  of  his  creatures.  You  may  be 
exercised  in  self-renunciation  in  every  event  of 
every  day. 
174 


F^NELON 

Happy  is  he  who  never  hesitates ;  who  fears  only 
that  he  follows  with  too  little  readiness ;  who  would 
rather  do  too  much  against  self  than  too  little! 
Blessed  is  he  who,  when  asked  for  a  sample,  boldly 
presents  his  entire  stock  and  suffers  God  to  cut  from 
the  whole  cloth !  Happy  he  who,  esteeming  himself 
as  nothing,  puts  God  to  no  necessity  of  sparing  him ! 
Thrice  happy  he  whom  all  this  does  not  affright! 
It  is  thought  that  this  state  is  a  painful  one ;  it  is  a 
mistake:  here  is  peace  and  liberty;  here  the  heart, 
detached  from  everything,  is  immeasurably  enlarged, 
so  as  to  become  illimitable;  nothing  cramps  it;  and 
in  accordance  with  the  promise  it  becomes,  in  a 
certain  sense,  one  with  God  himself. 

True  progress  does  not  consist  in  a  multitude  of 
views,  nor  in  austerities,  trouble,  and  strife;  it  is 
simpl}^  willing  nothing  and  everything,  without  res- 
ervation and  without  choice,  cheerfully  performing 
each  day's  journey  as  Providence  appoints  it  for  us ; 
seeking  nothing,  refusing  nothing;  finding  every- 
thing in  the  present  moment,  and  suffering  God, 
who  does  everything,  to  do  his  pleasure  in  and  by  us 
without  the  slightest  resistance.  O,  how  happy  is  he 
who  has  attained  to  this  state!  and  how  full  of 
good  things  is  his  soul  when  it  appears  emptied  of 
everything ! 

HOW    TO    WATCH. 

The  soul  which  God  truly  leads  by  the  hand  ought 
to  watch  its  path,  but  with  a  simple,  tranquil  vigi- 
ls 175 


Honey  from  Many  Hives 

lance  confined  to  the  present  moment,  and  without 
restlessness  from  love  of  self.  Its  attention  should 
be  continually  directed  to  the  will  of  God,  in  order 
to  fulfill  it  every  instant,  and  not  be  engaged  in 
reflex  acts  upon  itself  in  order  to  be  assured  of  its 
state  when  God  prefers  it  should  be  uncertain. 

We  never  watch  so  diligently  over  ourselves  as 
when  we  walk  in  the  presence  of  God,  as  he  com- 
manded Abraham.  And,  in  fact,  what  should  be  the 
end  of  all  our  vigilance  ?  To  follow  step  by  step  the 
will  of  God.  He  who  conforms  to  that  in  all  things 
watches  over  himself  and  sanctifies  himself  in  every- 
thing. If  then  we  never  lose  sight  of  the  presence  of 
God  we  should  never  cease  to  watch,  and  always 
with  a  simple,  lovely,  quiet,  and  disinterested  vigi- 
lance; while,  on  the  other  hand,  the  watchfulness 
which  is  tlie  result  of  a  desire  to  be  assured  of  our 
state  is  harsh,  restless,  and  full  of  self. 

In  addition  to  the  presence  of  God  and  a  state  of 
recollection  we  may  add  the  examination  of  con- 
science according  to  our  need,  but  conducted  in  a 
way  that  grows  more  and  more  simple,  easy,  and 
destitute  of  restless  self -contemplations.  We  ex- 
amine ourselves  not  for  our  own  satisfaction,  but 
to  conform  to  the  advice  we  receive,  and  to  accom- 
plish the  will  of  God. 

We  must  silence  every  creature,  including  self, 
that  in  the  deep  stillness  of  the  soul  we  may  perceive 
the  ineffable  voice  of  the  Bridegroom.  We  must 
176 


Fenelon 

lend  an  attentive  ear,  for  his  voice  is  soft  and  still 
and  is  only  heard  of  those  who  listen  for  nothing 
else.  How  rare  is  it  to  find  a  soul  still  enough  to 
hear  God  speak!  The  least  reserve,  the  slightest 
self-reflective  act,  the  most  imperceptible  fear  of 
hearing  too  clearly  what  God  demands,  interferes 
with  the  interior  voice. 

INDEPENDENCE. 

Do  not  suffer  yourself  to  get  excited  by  what  is 
said  about  you.  Let  the  world  talk.  Do  you  strive 
to  do  the  will  of  God ;  as  for  that  of  men,  you  could 
never  succeed  in  doing  it  to  their  satisfaction,  and 
it  is  not  worth  the  pains. 

Let  the  water  flow  beneath  the  bridge.  Let  men 
be  men,  that  is  to  say,  weak,  vain,  inconsistent,  un- 
just, false,  and  presumptuous;  let  the  world  be  the 
world  still ;  you  cannot  prevent  it.  Let  everyone 
follow  his  own  inclination  and  habits;  you  cannot 
recast  them,  and  the  best  course  is  to  let  them  be  as 
they  are  and  bear  with  them.  Do  not  think  it 
strange  when  you  witness  unreasonableness  and  in- 
justice; rest  in  peace  in  the  bosom  of  God;  he  sees  it 
all  more  clearly  than  you  do,  and  yet  permits  it.  Be 
content  to  do  quietly  and  gently  what  it  becomes  you 
to  do,  and  let  everything  else  be  to  you  as  though  it 
were  not. 

As  long  as  the  world  is  anything  to  us,  so  long 
our  freedom  is  but  a  word,  and  we  are  as  easily  cap- 

177 


Honey  from  Many  Hives 

tured  as  a  bird  whose  leg  is  fastened  by  a  thread. 
He  seems  to  be  free ;  the  string  is  not  visible,  but  he 
can  only  fly  its  length,  and  he  is  a  prisoner. 

Do  not  be  vexed  at  what  people  say.  Let  them 
speak,  while  you  endeavor  to  do  the  will  of  God.  A 
little  silence,  peace,  and  communion  with  God  will 
compensate  you  for  all  the  injustice  of  men.  We 
must  love  our  fellow-beings  without  depending  upon 
their  friendship.  They  leave  us,  they  return,  and 
they  go  from  us  again.  Let  them  go  or  come;  it  is 
the  feather  blown  about  by  the  wind.  Fix  your 
attention  upon  God  alone  in  your  connection  with 
them.  It  is  he  alone  who,  through  them,  consoles 
or  afflicts  you. 

Possess  your  soul  in  patience.  Renew  often  with- 
in you  the  feeling  of  the  presence  of  God,  that  you 
may  learn  moderation.  There  is  nothing  truly  great 
but  lowliness,  charity,  fear  of  ourselves,  and  detach- 
ment from  the  dominion  of  sense.  Accustom  your- 
self gradually  to  carry  prayer  into  your  daily  occu- 
pations. Speak,  move,  act  in  peace,  as  if  you  were 
in  prayer.  Do  everything  without  eagerness,  as  if 
by  the  Spirit  of  God.  As  soon  as  you  perceive  your 
natural  impetuosity  impelling  you  retire  into  the 
sanctuary  where  dwells  the  Father  of  Spirits ;  listen 
to  what  you  there  hear ;  and  then  neither  say  nor  do 
anything  but  what  he  dictates  in  your  heart.  You 
will  find  that  you  will  become  more  tranquil;  that 
your  words  will  be  fewer  and  more  to  the  purpose, 
178 


Fenelon 

and  that  with  less  effort  you  will  accomplish  more 
good.  When  the  heart  is  fixed  on  God  it  can  easily 
accustom  itself  to  suspend  the  natural  movements 
of  ardent  feeling,  and  to  wait  for  the  favorable 
moment  when  the  voice  within  may  speak.  This  is 
the  continual  sacrifice  of  self,  and  the  life  of  faith. 
This  death  of  self  is  a  blessed  life;  for  the  grace  that 
brings  peace  succeeds  to  the  passions  that  produce 
trouble.  Endeavor  to  acquire  a  habit  of  looking  to 
this  light  within  you ;  then  all  your  life  will  gradu- 
ally become  a  prayer.  You  may  suffer,  but  you  will 
find  peace  in  suffering. 

THE    FAULTS    OF    OTHERS. 

Perfection  is  easily  tolerant  of  the  imperfections 
of  others;  it  becomes  all  things  to  all  men.  We  must 
not  be  surprised  at  the  greatest  defects  in  good  souls, 
and  must  quietly  let  them  alone  until  God  gives  the 
signal  of  gradual  removal;  otherwise  we  shall  pull 
up  the  wheat  with  the  tares. 

They  who  correct  others  ought  to  watch  the  mo- 
ment when  God  touches  their  hearts ;  we  must  bear 
a  fault  with  patience  till  we  perceive  his  Spirit  re- 
proaching them  within.  We  must  imitate  him  who 
gently  reproves,  so  that  they  feel  that  it  is  less  God 
that  condemns  them  than  their  own  hearts.  When 
we  blame  with  impatience  because  we  are  displeased 
with  the  fault  it  is  a  human  censure,  and  not  the  dis- 
approbation of  God.     It  is  a  sensitive  self-love  that 

179 


Honey  from  Many  Hives 

cannot  forgive  the  self-love  of  others.  The  more 
self-love  we  have  the  more  severe  our  censures. 
There  is  nothing  so  vexatious  as  the  collisions  be- 
tween one  excessive  self-love  and  another  still  more 
violent  and  sensitive.  The  passions  of  others  are 
infinitely  ridiculous  to  those  who  are  under  the 
dominion  of  their  own.  The  ways  of  God  are  very 
different.  He  is  ever  full  of  kindness  for  us,  he 
gives  us  strength,  he  regards  us  with  pity  and  con- 
descension, he  remembers  our  weakness,  he  wait? 
for  us.  The  less  we  have  ourselves  the  more  con- 
siderate we  are  of  others. 

I  am  very  sorry  for  the  imperfections  you  find  in 
human  beings,  but  we  must  learn  to  expect  but  little 
from  them;  this  is  the  only  security  against  disap- 
pointment. We  must  receive  from  them  what  they 
are  able  to  give  us,  as  from  trees  the  fruits  that  they 
yield.  God  bears  with  imperfect  beings  even  when 
they  resist  his  goodness.  We  ought  to  iitiitate  this 
merciful  patience  and  endurance.  It  is  only  imper- 
fection that  complains  of  what  is  imperfect.  The 
more  perfect  we  are  the  more  gentle  and  quiet  we 
become  toward  the  defects  of  others. 

The  defects  of  our  neighbor  interfere  with  our 
own ;  our  vanity  is  wounded  by  that  of  another ;  our 
own  haughtiness  finds  our  neighbor's  ridiculous  and 
insupportable;  our  restlessness  is  rebuked  by  the 
sluggishness  and  indolence  of  this  person;  our 
gloom  is  disturbed  by  the  gayety  and  frivolity  of 
1 80 


Fenelon. 

that  person,  and  our  heedlessness  by  the  shrewdness 
and  address  of  another.  If  we  were  faultless  we 
should  not  be  so  much  annoyed  by  the  defects  of 
those  with  whom  we  associate.  If  we  were  to 
acknowledge  honestly  that  we  have  not  virtue 
enough  to  bear  patiently  with  our  neighbor's  weak- 
nesses we  should  show  our  own  imperfection,  and 
this  alarms  our  vanity.  We  therefore  make  our 
weakness  pass  for  strength,  elevate  it  to  a  virtue, 
and  call  it  zeal.  For  is  it  not  surprising  to  see  how 
tranquil  we  are  about  the  errors  of  others  when  they 
do  not  trouble  us,  and  how  soon  this  wonderful  zeal 
kindles  against  those  who  excite  our  jealousy  or 
weary  our  patience? 

HUMILITY. 

The  foundation  of  peace  with  all  men  Is  humility. 
Pride  is  incompatible  with  pride;  hence  arise  divi- 
sions in  the  world.  We  must  stifle  all  rising  jeal- 
ousies, all  little  contrivances  to  promote  our  own 
glory,  vain  desires  to  please,  or  to  succeed,  or  to  be 
praised,  the  fear  of  seeing  others  preferred  to  our- 
selves, the  anxiety  to  have  our  plans  carried  into 
effect,  the  natural  love  of  dominion,  and  desire  to 
Influence  others.  These  rules  are  soon  given,  but  it 
is  not  so  easy  to  observe  them.  With  some  people 
not  only  pride  and  hauteur  render  these  duties  very 
difficult,  but  great  natural  sensitiveness  makes  the 
practice  of  them  nearly  impossible,  and,  instead  of 

i8i 


Honey  from  Many  Hives 

respecting  their  neighbor  with  a  true  feehng  of 
humiHty,  all  their  charity  amounts  only  to  a  sort 
of  compassionate  toleration  that  nearly  resembles 
contempt. 

Humility  is  the  source  of  all  true  greatness ;  pride 
is  ever  impatient,  ready  to  be  offended.  He  who 
thinks  nothing  is  due  to  him  never  thinks  himself 
ill-treated;  true  meekness  is  not  mere  temperament, 
for  this  is  only  softness  or  weakness. 

There  is  no  true  and  constant  gentleness  without 
humility;  while  we  are  so  fond  of  ourselves  we  are 
easily  offended  with  others.  Let  us  be  persuaded 
that  nothing  is  due  to  us,  and  then  nothing  will  dis- 
turb us.  Let  us  often  think  of  our  own  infirmities 
and  we  shall  become  indulgent  toward  those  of 
others. 

MODERATION. 

The  best  and  highest  use  of  your  mind  is  to  learn 
to  distrust  yourself;  to  renounce  your  own  will  and 
to  submit  to  the  will  of  God;  to  become  as  a  little 
child.  It  is  not  of  doing  different  things  that  I 
speak,  but  of  performing  the  most  common  actions 
with  your  heart  fixed  on  God,  and  as  one  who  is 
accomplishing  the  end  of  his  being.  You  will  act  as 
others  do,  except  that  you  will  never  sin.  You  will 
be  a  faithful  friend,  polite,  attentive,  complaisant, 
and  cheerful,  at  those  times  when  it  is  becoming  in 
a  true  Christian  to  be  so.  You  will  be  moderate  at 
table,  moderate  in  speaking,  moderate  in  expense, 
182 


F^NELON 

moderate  in  judging,  moderate  in  your  diversions; 
temperate  even  in  your  wisdom  and  foresight.  It 
is  this  universal  sobriety  in  the  use  of  the  best  things 
that  is  taught  us  by  the  true  love  of  God.  We  are 
neither  austere,  nor  fretful,  nor  scrupulous,  but  have 
within  ourselves  a  principle  of  love  that  enlarges  the 
heart  and  sheds  a  gentle  influence  upon  everything; 
that,  without  constraint  or  effort,  inspires  a  delicate 
apprehension  lest  we  should  displease  God,  and  that 
arrests  us  if  we  are  tempted  to  do  wrong. 

VARIOUS    ADVICES. 

Peace  in  this  life  springs  from  acquiescence  even 
in  disagreeable  things,  not  in  an  exemption  from 
suffering. 

Let  us  do  good  according  to  the  means  which  God 
has  given  us,  with  discretion,  with  courage,  and 
with  perseverance.  We  shall  find  occasions  to  do 
good  everywhere;  they  surround  us;  it  is  the  will 
that  is  needed.  The  deepest  solitudes,  when  we 
seem  to  have  the  least  communication  with  others, 
will  furnish  us  with  means  of  doing  good  to  our 
fellow-beings,  and  of  glorifying  him  who  is  their 
Master  and  ours. 

A  life  of  faith  produces  two  things :  First,  it  ena- 
bles us  to  see  God  in  everything;  secondly,  it  holds 
the  mind  in  a  state  of  readiness  for  whatever  may 
be  his  will.  This  continual,  unceasing  dependence 
on  God,  this  state  of  entire  peace  and  acquiescence 

183 


Honey  from  Many  Hives 

of  the  soul  in  whatever  may  happen,  is  the  true, 
silent  martyrdom  of  self.. 

We  cannot  always  be  doing  a  great  work,  but  we 
can  always  be  doing  something  that  belongs  to  our 
condition.  To  be  silent,  to  suffer,  to  pray  when  we 
cannot  act,  is  acceptable  to  God.  A  disappointment, 
a  contradiction,  a  harsh  word  received  and  endured 
as  in  his  presence,  is  worth  more  than  a  long  prayer ; 
and  we  do  not  lose  time  if  we  bear  its  loss  with 
gentleness  and  patience,  provided  the  loss  was  in- 
evitable and  was  not  caused  by  our  own  fault. 

The  best  proof  that  we  are  influenced  by  the 
Spirit  of  God  is,  first,  when  the  action  itself  is  pure 
and  conformable  to  the  perfection  of  his  laws; 
secondly,  when  we  perform  it  simply,  tranquilly, 
without  eagerness  to  do  it,  contented  if  it  is  neces- 
sary to  relinquish  it;  thirdly,  when,  after  the  work 
is  done,  we  do  not  seek  by  unquiet  reflections  to 
justify  the  action  even  to  ourselves,  but  are  willing 
it  should  be  condemned,  or  to  condemn  it  ourselves, 
if  any  superior  light  discovers  it  to  be  wrong;  and 
when,  in  fine,  we  do  not  appropriate  the  action  to 
ourselves,  but  refer  it  to  the  will  of  God;  fourthly, 
when  this  work  leaves  the  soul  in  its  simplicity,  in 
its  peace,  in  its  own  uprightness,  in  humility,  and  in 
sel  f-f  orgetf  ulness. 

The  soul  in  the  state  of  pure  love  acts  in  sim- 
plicity. Its  inward  rule  of  action  is  found  in  the 
decisions  of  a  sanctified  judgment.  These  decisions, 
184 


Fenelon 

guided  as  they  are  by  a  higher  power,  based  upon 
judgments  that  are  free  from  self-interest,  are  the 
voice  of  God  in  the  soul.  They  may  not  always  be 
absolutely  right,  because  our  vie\t^s  and  judgments, 
being  limited,  can  extend  only  to  things  in  part ;  but 
they  may  be  said  to  be  relatively  right;  they  con- 
form to  things  so  far  as  we  are  permitted  to  see  them 
and  understand  them,  and  convey  to  the  soul  a  moral 
assurance  that,  when  we  act  in  accordance  with 
them,  we  are  doing  as  God  would  have  us  do.  But 
we  must  be  sure  that  the  soul  is  free  from  any  selfish 
bias  whatever. 

As  things  are  in  the  present  life,  those  who  are 
wholly  devoted  to  God  may  suffer  in  the  inferior 
part  (the  natural  appetites,  propensities,  and  affec- 
tions), and  may  be  at  rest  in  the  superior  (the  judg- 
ment, the  moral  sense,  and  the  will).  Their  wills 
may  be  in  harmony  with  the  divine  will ;  they  may 
be  approved  in  their  judgments  and  conscience,  and 
at  the  same  time  may  suffer  greatly  in  their  physical 
relations  and  in  their  natural  sensibilities.  In  this 
manner  Christ,  upon  the  cross,  while  his  will  re- 
mained firm  in  its  union  with  the  will  of  his  heavenly 
Father,  suffered  much  through  his  physical  system ; 
he  felt  the  painful  longings  of  thirst,  the  pressure  of 
the  thorns,  and  the  agony  of  the  spear.  He  was 
deeply  afflicted,  also,  for  the  friends  he  left  behind 
him  and  for  a  dying  world.  But  in  his  inner  and 
higher  nature,  where  he  felt  himself  sustained  by  the 

185 


Honey  from  Many  Hives 

secret  voice  uttered  in  his  sanctified  conscience  and 
in  his  unchangeable  faith,  he  was  peaceful  and 
happy. 

Evil  is  changed  into  good  when  it  is  received  in 
patience  through  the  love  of  God;  while  good  is 
changed  into  evil  when  we  become  attached  to  it 
through  the  love  of  self. 

With  the  exception  of  sin,  nothing  happens  in  this 
world  out  of  the  w^ill  of  God.  It  is  he  who  is  the 
author,  ruler,  and  bestower  of  all ;  he  has  numbered 
the  hairs  of  our  head,  the  leaves  of  every  tree,  the 
sand  upon  the  seashore,  and  the  drops  of  the  ocean. 

This  is  the  whole  of  religion :  to  get  out  of  self 
in  order  to  get  into  God. 

One  of  the  cardinal  rules  of  the  spiritual  life  is 
that  we  are  to  live  exclusively  in  the  present  mo- 
ment, without  casting  a  look  beyond. 

We  must  imitate  Jesus — live  as  he  lived,  think  as 
he  thought,  and  be  conformed  to  his  image,  which 
is  the  seal  of  our  sanctification.  To  be  a  Christian 
is  to  be  an  imitator  of  Jesus  Christ.  In  what  can 
we  imitate  him  if  not  in  his  humiliation  ?  Nothing 
else  can  bring  us  near  to  him.  We  may  adore  him 
as  omnipotent,  fear  him  as  just,  love  him  with  all 
our  heart  as  good  and  merciful,  but  we  can  only 
imitate  him  as  humble,  submissive,  poor,  and  de- 
spised. 

What  men  stand  most  in  need  of  is  the  knowledge 
of  God.  It  IS  not  astonishing  that  men  do  so  little 
1 86 


Fenelon 

for  God,  and  that  the  Httle  which  they  do  costs  them 
so  much.  They  do  not  know  him;  scarcely  do  they 
believe  that  he  exists.  If  he  were  known  he  would 
be  loved. 

Thou  causest  me  clearly  to  understand  that  Thou 
makest  use  of  the  evils  and  imperfections  of  the 
creature  to  do  the  good  which  thou  hast  determined 
beforehand.  Thou  concealest  thyself  under  the  im- 
portunate visitor  who  intrudes  upon  the  occupation 
of  thine  impatient  child,  that  he  may  learn  not  to 
be  impatient,  and  that  he  may  die  to  the  gratification 
of  being  free  to  study  or  work  as  he  pleases.  Thou 
availest  thyself  of  slanderous  tongues  to  destroy  the 
reputation  of  thine  innocent  children,  that,  beside 
their  innocence,  they  may  offer  thee  the  sacrifice  of 
their  too  highly  cherished  reputation.  By  the  cun- 
ning artifices  of  the  envious,  thou  layest  low  the 
fortunes  of  those  whose  hearts  were  too  much  set 
upon  their  prosperity.  Thus  thou  merci  fully  stre  west 
bitterness  over  everything  that  is  not  thyself,  to  the 
end  that  our  hearts,  formed  to  love  thee  and  to  exist 
upon  thy  love,  may  be,  as  it  were,  constrained  to 
return  to  thee  by  a  want  of  satisfaction  in  every- 
thing else. 

187 


Honey  from  Many  Hives 


THOMAS  C  UPHAM. 

The  Rev.  Thomas  Cogswell  Upham^  D.D., 
was  born  in  Deerfield,  N.  H.,  January  30,  1799,  and 
died  in  New  York,  April  2,  1872.  Graduating  at 
Dartmouth  College  in  1818,  and  Andover  Theo- 
logical Seminary  in  1821,  he  was  for  a  time  an 
assistant  instructor  in  the  latter  school,  and  for  two 
years  was  pastor  of  the  Congregational  church  in 
Rochester,  N.  H.  But  his  life  was  mainly  spent  at 
Bowdoin  College,  Maine,  where  he  was  professor  of 
mental  and  moral  philosophy  from  1825  to  1867. 

He  was  a  prolific  writer.  His  Elements  of  Men- 
tal Philosophy,  in  two  volumes,  1839,  was  for  a  long 
time  a  standard  work.  It  is  with  his  religious  pro- 
ductions, however,  that  we  have  chiefly  to  do,  and  it 
is  by  these,  we  think,  that  he  will  be  longest  known. 

The  full  title  of  the  first  (issued  in  1843,  "to  aid 
in  promoting  holy  living")  was.  Principles  of  the 
Interior  or  Hidden  Life,  designed  particidarly  for 
the  Consideration  of  Those  who  are  Seeking  Assur- 
ance of  Faith  and  Perfect  Love.  In  1845  appeared 
the  second,  entitled  The  Life  of  Faith,  in  three  parts, 
embracing  some  of  the  Script^iral  Principles  or  Doc- 
trines of  Faith,  the  Power  or  Effects  of  Faith  in  the 
Regulation  of  Man's  Inzvard  Nature,  and  the  Re- 
lation of  Faith  to  the  Divine  Guidance.  In  this 
same  year,  1845,  was  issued  the  Life  of  Madame 
t88 


Thomas  C.  Upham 

Catharine  Adorna,  including  some  Leading  Facts 
and  Traits  in  her  Religious  Experience,  together 
with  Explanations  and  Remarks  tending  to  Illus- 
trate the  Doctrine  of  Holiness.  Next,  in  two  vol- 
umes, 1846,  came  the  Life  and  Religions  Opinions 
and  Experience  of  Madame  de  la  Mothe  Guyon;  to- 
gether zvith  some  Account  of  the  Personal  History 
and  Religious  Opinions  of  Fennel  on,  Archbishop  of 
Cambray.  Along  the  same  general  line,  in  1851, 
came  A  Treatise  on  Divine  Union,  designed  to  point 
out  some  of  the  Intimate  Relations  betzueen  God  and 
Man  in  the  Higher  Forms  of  Religious  Experience. 
This  passed  through  five  editions  in  a  few  years. 
Of  less  importance  are  Religions  Maxims  (1854), 
Method  of  Prayer  (1859),  Christ  in  the  Soul 
(1872),  and  The  Absolute  Religion  (1872). 

The  characteristics  of  all  these  books  are  much 
the  same.  The  author  displays  in  them  all  the 
power  of  close  analysis  and  clear  statement  that 
might  be  expected  from  a  professor  of  mental  phi- 
losophy. He  shows  also  an  intimate  acquaintance 
with  the  great  devotional  writers  of  the  past,  quota- 
tions from  whom  have  been  given  in  these  pages. 
Very  great  numbers  of  people  have  been  exceed- 
ingly benefited  by  reading  these  works.  They  be- 
long to  a  past  generation,  and  are  now  for  the  most 
part  out  of  print,  but  occasionally  a  copy  can  be 
found.  The  extracts  w^e  furnish  will  suffice  to  Indi- 
cate the  style.  And  though  the  ideas  are  not  specific- 

189 


Honey  from  Many  Hives 

ally  different  from  those  already  presented,  a  some- 
what different  putting  will  lend  them  freshness,  and 
repetition  will  emphasize  the  truth. 


EVERY    EVENT    A    PROVIDENCE. 

Whatever  takes  place,  sin  only  excepted,  is  to  be 
regarded  as  expressive,  in  some  important  and  posi- 
tive sense,  of  the  will  of  the  Lord.  The  controlling 
presence  of  the  Almighty  is  there.  God  is  in  it. 
Whatever  takes  place,  with  the  exception  of  sin,  is 
not  only  a  portion  in  the  great  series  of  events,  but 
takes  place  in  accordance  with  the  well-considered 
and  divinely  ordered  arrangement  or  plan  of  things. 
Accordingly,  everything  w^hich  takes  place  indicates, 
all  things  considered,  the  mind  of  God  in  that  par- 
ticular thing.  And  hence  we  may  be  said  to  reach, 
through  the  divine  providences,  a  portion  of  the 
divine  mind,  and  to  become  acquainted  with  it. 

Until  the  divine  intimations  within  are  cleared 
up  and  illustrated  by  the  subsequent  openings  of 
providence,  it  seems  to  me  to  be  the  duty  of  Chris- 
tians to  remain  in  the  attitude  of  patient  expecta- 
tion and  of  humble  and  quiet  faith.  This  doctrine 
strikes  at  the  root  of  too  great  eagerness  of  spirit, 
and  of  all  inordinate  self-activity.  He  who  would 
walk  with  God  must  walk  in  God's  order.  God  not 
only  requires  us  to  obey  and  serve  him,  but  to  obey 
and  serve  him  in  his  own  time  and  way.  A  soul 
190 


Thomas  C.  Upham 

wholly  devoted  to  God  will  always  endeavor  to  move 
calmly,  yet  firmly  and  exactly,  in  the  blessed  order 
of  the  divine  providences;  neither  prematurely  and 
excitedly  hastening  in  advance,  nor  yet  sluggishly 
and  carelessly  lagging  behind. 

The  existence  of  an  undue  eagerness  and  excite- 
ment of  spirit  is  an  evidence  that  we  are,  in  some 
degree,  afraid  to  trust  God,  and  that  we  are  still  too 
much  under  the  influence  of  the  life  of  nature.  So 
that  to  cease  from  the  activity  of  nature,  when 
properly  understood,  seems  to  be  nothing  more  nor 
less  than  to  cease  from  the  spirit  of  self-wisdom, 
self-seeking,  and  self-guidance,  and  thus  to  remain 
in  submissive  and  peaceful  simplicity  and  disengage- 
ment of  spirit,  in  order  that  God  may  enter  in,  and 
may  guide  us  by  the  wisdom  of  his  own  divine 
inspiration. 

It  is  the  rejection  of  the  doctrine  of  providence 
considered  as  entering  into  particulars  which  con- 
stitutes one  of  the  great  evils,  the  practical  atheism, 
perhaps  we  may  call  it,  of  the  age  in  which  we  live. 
It  is  true,  undoubtedly,  that  men,  with  but  few  ex- 
ceptions, admit  the  existence  of  a  God;  but  they  do 
not  admit,  except  in  a  very  mitigated  and  imperfect 
sense,  his  presence  and  supervision. 

As  the  law  of  providence  is  only  another  expres- 
sion for  God's  will  as  that  will  is  exhibited  in  con- 
nection with  his  providences,  the  man  who  lives  in 
conformity  with  providence  necessarily  lives  in  con- 
13  191 


Honey  from  Many  Hives 

formity  with  God.  It  is  only  when  we  are  in  this 
position  that  we  may  be  said  to  walk  with  God ;  and 
walking  with  God  is  union  with  God.  To  be  in 
harmony  with  God's  providence  we  must  be  in  har- 
mony with  everything,  not  excepting  the  material 
world.  It  is  true  that  things  inanimate  have  no  life 
in  themselves,  but  they  are  the  residence  of  a  living 
mind.  We  might  almost  say,  in  a  mitigated  sense 
of  the  terms,  that  everything,  not  excluding  objects 
the  most  remote  from  moral  intelligence,  becomes 
God  to  us.  There  is  no  grass,  no  flower,  no  tree,  no 
insect,  no  creeping  thing,  no  singing  bird,  nothing 
which  does  not  bring  God  with  it,  and  in  such  a 
manner  that  the  thing  which  we  behold  becomes  a 
clear  and  bright  revelation  of  that  which  is  invisible. 

The  event,  painful  as  it  is  and  criminal  as  it  is 
under  some  circumstances,  is  nevertheless  a  mani- 
festation of  God ;  and  not  of  a  God  absent,  but  of  a 
God  present.  And  happy  is  the  man  that  can  receive 
this.  To  be  out  of  harmony  with  these  things,  acts, 
and  events  which  God  in  his  providence  has  seen  fit 
to  array  around  us — that  is  to  say,  not  to  meet  them 
in  a  humble,  believing,  and  thankful  spirit — is  to 
turn  from  God. 

Everything  which  occurs,  with  the  exception  of 
sin,  takes  place — and  yet  without  infringing  on 
moral  liberty — in  the  divinely  appointed  order  and 
arrangement  of  things,  and  is  an  expression,  within 
its  own  appropriate  limits,  of  the  divine  will.  And 
192 


Thomas  C  Upham 

consequently,  in  its  relations  to  ourselves  personally 
and  individually,  it  is  precisely  that  condition  of 
things  which  is  best  suited  to  try  and  to  benefit  our 
own  state.  On  a  moment's  reflection  it  will  be  seen 
that  this  important  principle  raises  us  at  once  above 
all  subordinate  creatures,  and  places  us  in  the  most 
intimate  connection  with  God  himself.  It  makes 
the  occurrences  of  every  moment,  to  an  important 
extent,  a  manifestation  of  God's  will,  and  conse- 
quently, in  every  such  occurrence,  it  makes  God 
himself  essentially  present  to  us.  Every  event  com- 
ing within  the  range  of  our  cognizance  necessarily 
brings  God  and  our  souls  together.  And  it  natu- 
rally follows  from  this  view  that  everything  which 
takes  place,  whatever  it  may  be,  inasmuch  as  it  is 
a  revelation,  within  its  appropriate  limits,  of  God's 
presence  and  God's  will,  should  be  met  in  the  spirit 
of  acquiescence,  meekness,  and  entire  resignation. 

Faith  aids  the  soul  by  calling  to  its  remembrance, 
and  by  establishing  its  belief,  that  all  events,  includ- 
ing what  are  called  evils,  make  a  part  in  God's 
providences.  We  sometimes  err  by  limiting  the 
sphere  of  providential  arrangements.  These  ar- 
rangements extend  to  everything  which  does  not 
interfere  with  the  claims  of  moral  agency.  They 
include  mind  as  well  as  matter.  It  is  an  important 
truth,  though  not  always  recognized,  that  mental 
trials,  as  well  as  those  which  are  purely  physical, 
may  have  their  origin  from  God. 

193 


Honey  from  Many  Hives 

The  form  of  faith  which  is  especially  necessary 
in  order  to  live  the  life  of  faith  is  that  which  makes 
God  present,  moment  by  moment,  either  permis- 
sively  or  causatively,  in  any  and  all  events  which 
take  place.  O  that  we  might  learn  the  great  lesson 
(the  lesson  absolutely  indispensable  to  him  who 
would  experience  the  highest  results  of  the  inward 
life)  of  beholding  God,  either  in  his  direct  efficiency 
or  his  permissive  and  controlling  guardianship,  as 
present  in  all  things,  whether  high  or  low,  of  what- 
ever name  or  nature !  Without  taking  this  view  of 
his  presence  we  deprive  ourselves  of  that  great 
Center  where  the  soul  finds  rest.  We  are  tossed  and 
agitated  by  passing  events.  Everything  is  per- 
plexed, mysterious,  and  hopeless. 

BEST  PROOF  OF  PERFECT  LOVE. 

When  there  is  an  entire  and  cordial  acquiescence 
in  the  will  of  God,  both  to  do  and  to  suffer,  we  have 
the  most  important  and  satisfactory  mark  that  our 
love  IS  perfect.  The  nature  of  the  human  mind  is 
such  that  we  never  can  have  an  entire  and  cordial 
acquiescence  in  the  will  of  God  in  all  things  without 
an  antecedent  approval  of  and  complacency  in  his 
character  and  administration. 

It  v^^as  one  of  the  sayings  of  the  devout  Francis 

Xavier  that  "the  perfection  of  the  creature  consists 

in  willing  nothing  but  the  will  of  the  Creator." 

What  other  idea  of  perfection  of  love  can  we  have? 

194 


Thomas  C.  Upham 

This  is  the  true  mark  of  perfection  in  Christian  love, 
namely,  an  entire  coincidence  of  our  own  wills  with 
the  will  of  God ;  a  full  and  hearty  substitution  of  the 
divine  mind  in  the  place  of  our  own  minds ;  the  re- 
jection of  the  natural  principle  of  life,  which  is  love 
terminating  in  self,  and  the  adoption  of  the  heavenly 
principle  of  life,  which  is  love  terminating  and  ful- 
filled in  God;  in  other  words,  the  expulsion  of  self 
from  the  heart,  and  the  enthronement  of  God  there 
as  its  everlasting  sovereign.  This  view,  so  impor- 
tant practically  as  well  as  theologically,  seems  to  be 
confirmed  by  what  the  Saviour  says  of  himself  in  a 
number  of  passages  (John  vi,  38;  John  iv,  34;  Heb. 
X,  9;  Mark  iii,  34,  35;  Matt,  vii,  21). 

THE    IMAGE    OF    CHRIST. 

Some  of  the  traits  of  character  which  are  con- 
spicuous in  the  life  of  our  Saviour :  He  was  a  man 
of  sympathy.  He  was  susceptible  of,  and  actually 
formed,  to  some  extent,  personal  friendships  and 
intimacies.  He  exhibited  and  valued  intellectual 
culture.  I  have  sometimes  thought  that  persons  of 
flighty  conceptions  and  vigorous  enthusiasm  would 
regard  the  Saviour,  if  he  were  now  on  the  earth,  as 
too  calm  and  gentle,  too  thoughtful  and  intellectual, 
too  free  from  impulsive  and  excited  agitations,  to  be 
reckoned  with  those  who  are  often  considered  the 
most  advanced  in  religion. 

The  life  of  the  Saviour  was  characterized  by  the 

195 


Honey  from  Many  Hives 

spirit  of  entire  consecration.  He  lived  by  simple 
faith.  He  never  doubted.  Faith  sustained  him  in 
trial  as  v^ell  as  in  duty;  in  the  depths  of  affliction 
as  well  as  in  the  active  labors  of  his  ministry.  He 
v^as  a  man  of  prayer.  He  was  conscientiously  and 
strictly  faithful  in  whatever  the  Father  committed 
into  his  hands  to  do.  *'He  pleased  not  himself." 
In  the  various  companies  in  which  he  mingled  he 
never  forgot  the  great  mission  on  which  he  came. 
He  was  not,  however,  prematurely  zealous  and  ob- 
trusive. He  realized  that  everything,  when  done  in 
accordance  with  the  will  of  his  heavenly  Father  (a 
will  which  can  never  be  at  variance  with  the  highest 
rationality),  must  necessarily  have  its  right  time 
and  place. 

He  exhibited  in  his  daily  deportment  a  very  meek, 
humble,  and  quiet  disposition  of  mind.  In  the  pos- 
session of  the  inestimable  trait  of  meekness  and 
quietness  of  spirit  let  all  who  seek  the  highest  degree 
of  purification  and  sanctification  of  heart  be  imi- 
tators of  the  example  of  Jesus  Christ.  The  life  of 
the  Saviour  was  characterized  by  a  proportionate 
fitness  or  symmetry  in  all  its  parts. 

In  all  cases  of  true  holiness,  without  exception, 
there  must  be,  and  there  is,  the  image  of  Christ  at 
the  bottom.  The  soul  becomes  an  ''infant  Jesus," 
and  like  its  all-perfect  prototype  it  will  grow  in 
"wisdom  and  in  stature,  and  in  favor  with  God  and 
man." 
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Thomas  C.  Upham 

SPIRITUAL    FREEDOM. 

The  person  is  not  in  the  enjoyment  of  true  Hberty 
of  spirit  who  is  wanting  in  the  disposition  of  accom- 
modation to  others  in  things  which  are  not  of  special 
importance.  And  this  is  the  case  when  we  need- 
lessly insist  upon  having  everything  done  in  our 
own  time  and  manner;  when  we  are  troubled  about 
little  things  which  are  in  themselves  indifferent,  and 
think,  perhaps,  more  of  the  position  of  a  chair  than 
of  the  salvation  of  a  soul ;  when  we  find  a  difficulty 
in  making  allowance  for  the  constitutional  differ- 
ences in  others  which  it  may  not  be  either  easy  or 
important  for  them  to  correct;  when  we  find  our- 
selves disgusted  because  another  does  not  express 
himself  in  entire  accordance  with  our  principles  of 
taste;  or  when  we  are  displeased  and  dissatisfied 
w^ith  his  religious  or  other  performances,  although 
we  know  he  does  the  best  he  can.  All  these  things, 
and  many  others  like  them,  give  evidence  of  a  mind 
that  has  not  entered  into  the  broad  and  untrammeled 
domain  of  spiritual  freedom. 

The  person  who  is  disturbed  and  impatient  when 
events  fall  out  differently  from  what  he  expected 
and  anticipated  is  not  in  the  enjoyment  of  true 
spiritual  freedom.  In  accordance  with  the  great 
idea  of  God's  perfect  sovereignty  the  man  of  a  re- 
ligiously free  spirit  regards  all  events  which  take 
place,  sin  only  excepted,  as  an  expression,  under  the 
existing  circumstances,  of  the  will  of  God.     And 

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Honey  from  Many  Hi\  i:s 

such  is  his  unity  with  the  divine  will  that  there  is 
an  immediate  acquiescence  in  the  event,  whatevc- 
may  be  its  nature,  and  however  afflicting  in  its  pe-  - 
sonal  bearings.  His  mind  has  acquired,  as  it  wer-. 
a  divine  flexibility,  in  virtue  of  which  it  accommo- 
dates itself  with  surprising  ease  and  readiness  to  all 
the  developments  of  Providence,  whether  prosper- 
ous or  adverse. 

The  person  who  enjoys  true  liberty  of  spirit  is  the 
most  deliberate  and  cautious  in  doing  what  he  is 
most  desirous  to  do.  This  arises  from  the  fact  that 
he  is  very  much  afraid  of  being  out  of  the  lin^  of 
God's  will  and  order.  He  distrusts  and  examines 
closely  all  strong  desires  and  strong  feelings  gener- 
ally, especially  if  they  agitate  his  mind  and  render 
it  somewhat  uncontrollable.  Not  merely  because 
the  feelings  are  strong,  but  because  there  is  reason 
to  fear  that  some  of  nature's  fire  has  mingled  with 
the  holy  and  peaceable  flame  of  divine  love. 

Freedom  consists  not  in  having  things  in  our  own 
way,  but  in  the  right  way,  which  is  God's  way.  And 
this  includes  not  only  the  thing  done,  but  the  manner 
of  doing  it,  and  also  the  time.  True  liberty  of  spirit 
is  found  only  in  those  who,  in  the  language  of  De 
Sales,  "keep  the  heart  totally  disengaged  from  every 
created  thing,  in  order  that  they  may  follow  the 
known  will  of  God." 

Spiritual  liberty  consists  in  passively,  yet  intel- 
ligently and  approvingly,  following  the  leadings  of 
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Thomas  C.  Upham 

the  Holy  Ghost.  It  is  hke  a  little  child  that  reposes 
in  simplicity  and  in  perfect  confidence  on  the  bosom 
of  its  beloved  mother.  It  implies,  with  the  fact  of 
entire  submission  to  God,  the  great  and  precious 
reality  of  interior  emancipation.  He  who  is  spiritu- 
ally free  is  free  in  God.  And  he  may,  perhaps,  be 
said  to  be  free  in  the  same  sense  in  which  God  is, 
who  is  free  to  do  everything  right  and  nothing 
wrong. 

ABSOLUTE    SURRENDER. 

The  prostration  of  our  own  w411,  in  such  a  sense 
that  it  shall  not  in  any  respect  oppose  itself  to  the 
will  of  God,  seems  to  be  the  completion  or  consum- 
mation of  those  various  interior  processes  by  which 
the  heart  is  purified.  The  moment  our  faith  in  God 
wavers,  that  moment  we  begin  to  form  our  own 
plans  and  set  up  our  own  wills.  So  that  we  can  have 
no  hesitancy  in  saying  that  a  will  perfectly  coinci- 
dent with  the  will  of  God  is  at  the  same  time  the 
natural  result  and  the  highest  evidence  of  a  sancti- 
fied heart.  When  the  will  in  its  personal  or  self- 
interested  operation  is  entirely  prostrated,  so  that 
we  can  say  with  the  Saviour,  "Lo,  I  come  to  do  thy 
will,"  then  the  wall  of  spiritual  separation  is  taken 
away,  and  the  soul  may  be  said,  through  the  open 
entrance,  to  find  a  passage,  as  it  were,  into  God  him- 
self, and  to  become  one  with  him  in  a  mysterious 
but  holy  and  glorious  union. 

The  person  whose  will  is  entirely  subdued,  so  as 

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Honey  from  Many  Hives 

to  be  one  with  the  divine  will,  will  discover  an  un- 
ruffled meekness  and  quietness  of  spirit  when  called 
in  the  divine  providence  to  endure  the  smaller  and 
more  frequent  inconveniences  and  vexations  of  life. 
Nor  is  the  evidence  which  is  thus  presented  of  an 
entire  subjection  of  the  will  to  be  regarded  as  incon- 
siderable and  unimportant.  It  is  truly  sad  and 
humiliating  to  see  many  who,  in  the  comparative 
sense  of  the  term,  are  good  Christians,  that  are, 
nevertheless,  uneasy,  and  are  inwardly  and  out- 
wardly vexed,  on  many  trivial  occasions. 

The  man  whose  will  has  passed  from  his  own 
unsafe  keeping  into  the  high  custody  of  a  divine 
direction  has  no  disposition  to  complain  when  God, 
in  his  holy  providence,  in  depriving  him  of  health,  of 
property,  and  friends,  has  laid  waste  his  fairest 
earthly  prospects.  He  endures  also  in  quietness  and 
silence  of  spirit  misrepresentations  and  persecutions. 
Stroncr  in  a  faith  which  has  become  habitual  to  him, 
he  sees  everything  in  its  relation  to  the  divine  mind. 
He  regards  the  persecutions  he  endures  as  the  lot 
which  God  has  appointed  to  him,  and  as  such  he 
rejoices  in  it. 

The  man  who  has  experienced  the  practical  an- 
nihilation of  his  own  will  does  everything  and  suf- 
fers everything  precisely  in  the  order  of  God's 
providence.  It  Is  the  present  moment,  considered  as 
indicating  the  divine  arrangement  of  things,  which 
furnishes  the  truest  and  safest  test  of  character.  It 
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Thomas  C.  Upham 

is  necessary  to  keep  our  eye  fixed  upon  God's  order. 
We  must  do  this  in  relation  to  our  place  and  situa- 
tion in  life,  whatever  it  may  be;  not  murmuring  at 
our  supposed  ill  lot,  not  giving  way  to  any  eager 
desires  of  change,  but  remaining  quietly  and  humbly 
just  where  God  has  seen  fit  to  place  us. 

DEGREES    OF   DIVINE    UNION. 

The  first  degree  may  be  described  as  union  with 
the  divine  will  in  submission.  It  is  the  union  of 
simple  acquiescence  rather  than  of  positive. desire; 
the  union  of  submission  to  suffering  rather  than 
of  love  to  suft'ering.  The  fact  of  obedience,  how- 
ever sincere  and  true  the  obedience  itself  may  be, 
does  not  prevent  their  saying,  with  equal  truth,  that 
it  is  hard  for  nature  to  yield  to  it.  There  is  sub- 
mission in  fact,  but  a  submission  which  costs  a 
struggle  in  the  beginning,  and  watchfulness  and 
struggles  in  the  maintenance  of  it. 

The  second  degree  may  be  described  as  union 
with  the  divine  will  zvith  choice.  We  not  only  sub- 
mit, but  submission  is  our  pleasure,  our  delight. 
The  endurance  of  loss  and  suffering  is  not,  and  can- 
not ordinarily  be,  so  great  as  to  prevent  a  true  and 
substantial  joy  of  the  heart.  It  is  said  of  the  early 
Christians  not  merely  that  they  submitted  to  suffer- 
ing with  patience,  but  that  they  rejoiced  that  they 
were  accounted  worthy  to  suffer  for  the  name  of 
Jesus  (Acts  V,  41). 

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Honey  from  Many  Hives 

This  last  state  of  mind  may  assume  a  new  char- 
acter, and  may  present  the  union  of  the  will  in  a 
new  aspect,  by  becoming  invigorated  and  perfected 
by  habit.  It  may  ultimately  become  so  well  estab- 
lished and  strong  that  the  effect  of  antecedent  evil 
habits,  which  generally  remains  for  a  long  time  and 
greatly  perplexes  the  full  sway  of  holiness  in  the 
heart,  shall  be  done  away  entirely.  And  this  is  not 
all.  In  the  course  of  time  our  perceptions  of  the 
transcendent  beauty  and  excellence  of  the  will  of 
God  may  become  so  increased  in  clearness  and 
strength  that  the  pleasure  of  doing  and  suffering  his 
will,  increased  in  the  same  proportion,  may  entirely 
absorb  and  take  away  our  sense  of  suffering.  The 
suffering  will  be  lost  in  the  joy.  ''Death,"  a  name 
which  includes  all  temporal  evil,  "will  be  swallowed 
up  in  victory." 

RECEIVING    BY    FAITH. 

On  the  true  doctrine  of  holy  living,  namely,  by 
faith,  we  go  to  God  in  the  exercise  of  faith,  believ- 
ing that  he  will  hear ;  and  we  return  from  him  in  the 
exercise  of  the  same  faith,  believing  that  he  has 
heard,  and  that  the  answer  exists  and  is  regis- 
tered in  the  divine  mind,  although  we  do  not  know 
what  it  is,  and  perhaps  shall  never  be  permitted  to 
know. 

If  we  truly  and  humbly  ask  for  wisdom  to  guide 
us,  and  at  the  same  time,  of  course,  employ  all  those 
rational  powers  which  God  has  given  us,  it  becomes 
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Thomas  C.  Upham 

our  privilege  and  our  duty,  in  accordance  with  the 
doctrines  of  the  Hfe  of  faith,  to  beheve  fully  and 
firmly  that  God  does  in  fact  answer,  and  that  in  the 
sanctified  exercise  of  the  powers  which  are  given  us 
we  truly  have  that  degree  of  wisdom  which  is  best 
for  us  in  the  present  case.  This,  whether  we  are 
conscious  of  any  new  light  on  the  subject  or  not. 
Even  if  we  are  left  in  almost  total  ignorance  on  the 
topic  of  our  inquiry,  we  have  the  high  satisfaction 
of  knowing  that  we  are  placed  in  this  position  be- 
cause God  sees  that  a  less  degree  of  light  is  better 
in  our  case  than  a  greater. 

The  system  which  requires  a  present  and  visible 
or  ascertained  answer,  in  distinction  from  the  sys- 
tem of  faith,  which  believes  that  it  has  an  answer 
but  does  not  require  God  to  make  it  known  till  he 
sees  best  to  make  it  known,  is  full  of  danger.  It 
tends  to  self-confidence,  because  it  implies  that  we 
can  command  God,  and  make  him  unlock  the  secrets 
of  his  hidden  counsels  whenever  we  please.  It  tends 
to  self-delusion,  because  we  are  always  liable  to  mis- 
take the  workings  of  our  own  imaginations,  or  our 
own  feelings,  or  the  intimations  of  Satan,  for  the 
true  voice  of  God.  It  tends  to  cause  jealousies  and 
divisions  in  the  Church  of  Christ,  because  he  who 
supposes  that  he  has  a  specific  or  known  answer, 
which  is  the  same,  so  far  as  it  goes,  as  a  specific 
revelation,  is  naturally  bound  and  led  by  such  sup- 
position, and  thus  is  oftentimes  led  to  strike  out  a 

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Honey  from  Many  Hives 

course  for  himself  which  is  at  \^ariance  with  the 
feehngs  and  judgments  of  his  brethren.  Incalcula- 
ble are  the  evils  which,  in  every  age  of  the  Christian 
history,  have  resulted  from  this  source. 

On  the  contrary,  the  disposition  to  know  only 
what  God  would  have  us  know,  and  to  leave  the 
dearest  objects  of  our  hearts  in  the  sublime  keeping 
of  the  general  and  unspecific  belief  that  God  is  now 
answering  our  prayers  in  his  own  time  and  way, 
and  in  the  best  manner,  involves  a  present  process 
of  inward  crucifixion  which  is  obviously  unfavor- 
able to  the  growth,  and  even  existence,  of  the  life 
of  self. 

Faith  in  its  relation  to  the  subject  of  it  is  truly  a 
light  in  the  soul,  but  it  is  a  light  that  shines  only 
upon  duties,  and  not  upon  results  or  events.  It  tells 
us  what  is  now  to  be  done,  but  it  does  not  tell  us 
what  is  to  follow.  And  accordingly  it  guides  us  but 
a  step  at  a  time.  And  when  we  take  that  step  under 
the  guidance  of  faith  we  advance  directly  into  a  land 
of  surrounding  shadows  and  darkness.  Like  the 
patriarch  Abraham,  we  go,  not  knowing  whither  we 
go,  but  only  that  God  is  with  us.  In  man's  dark- 
ness we  nevertheless  walk  and  live  in  God's  liglit, 
a  way  of  living  which  may  well  be  styled  blessed 
and  glorious,  however  mysterious  it  may  be  to 
human  vision.  Indeed,  it  is  the  only  life  worth  pos- 
sessing, the  only  true  life.  ''Relieve  in  the  Lord 
your  God,  so  shall  ye  be  established." 
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Thomas  C.  Upham 

living  by  the  moment. 

We  are  not  at  liberty  to  attach  ourselves  strongly 
to  plans  of  action.  We  ought  to  sit  loosely  to  every- 
thing except  the  present  moment.  We  ought  not  to 
permit  our  affections  to  become  enlisted,  as  they  are 
very  apt  to  be.  We  should  enter  upon  the  plan  in 
accordance  with  God's  will ;  we  should  advance  step 
by  step  in  accordance  with  his  will ;  and  without  the 
least  emotion  of  disappointment  or  displeasure  we 
should  stop  in  accordance  with  his  will;  which  we 
cannot  well  do  if  we  let  our  affections  go  in  advance 
of  the  divine  moment,  which  is  the  present  moment, 
and  cleave  to  objects  which  have  not  as  yet  received 
the  divine  sanction. 

No  man  lives  well  who  lives  out  of  the  will  of 
God.  No  man  lives  in  the  will  of  God  who  antici- 
pates the  divine  moment,  or  moment  of  actual  duty, 
by  making  up  a  positive  decision  before  it  arrives 
or  by  delaying  a  decision  until  after  its  departure. 
If,  therefore,  we  would  live  in  the  will  of  God  we 
must  conform  to  that  beautiful  and  sacred  order  In 
which  his  will  Is  made  known ;  we  must  live  by  the 
moment. 

This  doctrine  keeps  the  mind  fixed  to  God  alone. 
Every  moment  presents  our  blessed  Maker  before 
us,  with  the  facts  of  his  providence  all  arranged  and 
convergent  to  one  point,  and  requiring  of  us  as 
moral  agents  a  prompt  decision.  God  Is  In  that 
moment  as  It  arrives;  his  unseen  presence  Is  em- 

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Honey  from  Many  Hives 

bodied  in  that  small  point  of  time;  he  speaks  to  us 
in  the  still  small  voice;  if  we  hear,  and  reply  with 
correspondent  heart  and  action,  it  is  well;  if  we  do 
not  hsten  and  obey  he  is  gone  from  us;  and  an 
eternity  to  come  cannot  remedy  the  loss  of  that  one 
moment. 

It  is  a  result  of  these  principles  that  they  preserve 
us  from  the  very  considerable  evil  of  reflex  acts  of 
mind;  that  is  to  say,  of  frequent  and  unnecessary 
returns  of  the  mind  upon  itself  in  the  form  of  self- 
inquiry,  of  self-condemnation,  or  of  self-gratulation, 
and  in  other  ways  which  might  be  mentioned.  This 
result  seems  to  follow  from  the  fact  that,  on  the 
system  of  living  by  the  moment,  the  mind  always 
has  before  itself  a  present  object,  and  that  the  object 
fully  occupies  and  absorbs  the  mind,  because  God 
himself  is  present  in  it. 

GOD^S    GUIDANCE. 

In  many  cases,  where  the  motives  which  are  pre- 
sented are  various  and  the  paths  of  action  are 
divergent,  it  is  not  easy  for  us  to  know,  with  absolute 
certainty,  what  course  of  action  will  most  fully 
accord  with  the  divine  will.  Constituted  as  we  are  at 
present,  we  may  well  pronounce  it  impossible  to 
have  such  knowledge  except  by  means  of  a  specific 
revelation  given  in  each  case.  And  we  may  even 
go  further  and  say,  it  is  not  the  design  of  our  heav- 
enly Father  that  in  matters  of  this  kind  we  should 
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Thomas  C.  Upham 

always  have  a  knowledge  which  is  positive,  and 
should  always  walk  in  a  vision  which  is  open.  This 
is  not  God's  plan  of  action.  We  must,  in  a  consider- 
able degree  at  least,  live  by  faith. 

The  prayer  for  divine  direction,  offered  up  in  the 
spirit  of  consecration,  which  implies  a  heart  wholly 
given  to  God,  and  offered  up  also  in  entire  faith, 
which  receives  the  promises  of  God  without  waver- 
ing, necessarily  involves  the  result  that  the  course 
taken,  whether  it  be  conformed  to  natural  wisdom 
or  not,  and  is  attended  with  the  best  natural  results 
or  not,  is  morally  the  right  course,  and  is  entirely 
acceptable  to  God.  A  man  in  that  state  of  mind  may 
commit  a  physical  or  prudential  error;  he  may  per- 
haps take  a  course  which  will  be  followed  by  the 
loss  of  his  property,  or  an  injury  to  his  person,  but 
he  cannot  commit  a  moral  error.  That  is  to  say,  he 
cannot  commit  an  error  which,  under  the  adjust- 
ments and  pledges  of  the  Gospel,  will  bring  him  into 
a  state  of  moral  condemnation  and  separate  him 
from  God's  favor. 

In  acting  In  accordance  with  the  results  which  we 
thus  obtain  we  always  and  necessarily  accomplish 
the  will  of  God.  We  know  his  will,  while  in  a  cer- 
tain sense  we  may  be  said  to  be  ignorant  of  it; 
because  it  is  his  will  that  we  should  live  and  act  by 
faith  without  knowledge.  "I  adore  all  thy  pur- 
poses," says  Fenelon,  "without  knowing  them." 
This  is  the  great  work  of  holiness,  to  do  the  will  of 
14  207 


Honey  from  Many  Hives 

God,  while  we  know  it,  and  can  know  it,  only  in 
part.  Living  by  faith  without  knowledge  is  living 
in  the  truest  divine  light.  When  we  are  led  in  the 
way  of  faith  we  are  led  by  God  himself ;  and  it  is 
impossible  for  God,  by  means  of  spiritual  operations, 
to  lead  his  people  in  a  way  which  is  contrary  to  his 
will. 

To  the  question,  How  shall  we  know  the  will 
of  God  specifically,  or  in  particular  cases?  our 
answer  is  that  God  always  meets  us  with  a  specific 
revelation  of  his  will  in  the  events  or  providences  of 
the  present  moment.  In  other  words,  the  events  of 
God's  providence,  just  so  far  as  they  give  us  infor- 
mation at  all,  are  to  be  regarded  as  an  expression 
of  his  will.  And  so  far  as  they  do  not  give  us 
information  of  themselves  they  furnish  a  basis  of 
information  which  may  be  deduced  from  them. 

Consequently  we  are  not  at  liberty  to  pronounce 
what  the  will  of  God  is,  in  relation  to  a  course  of 
action,  until  the  present  moment,  as  we  may  con- 
veniently designate  the  precise  period  of  action,  has 
come.  In  order  to  know  what  is  right  and  duty  we 
must  have  all  the  facts ;  but  no  moment,  antecedent 
to  the  present  moment,  or  the  precise  moment  of 
action,  can  give  them.  This  is  a  state  of  things 
which  has  the  obvious  advantage  of  being  opposed 
to  self-confidence  and  rash  judgments,  and  of  being 
favorable  to  forbearance,  charity,  and  humility. 
Hence  It  is  that  very  holy  men,  in  a  multitude  of 
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Thomas  C.  Upham 

cases,  defer  their  judgments,  while  others,  less  holy, 
are  prompt  in  deciding. 

RELIGIOUS    MAXIMS. 

In  whatever  you  are  called  upon  to  do  endeavor 
to  maintain  a  calm,  collected,  and  prayerful  state  of 
mind. 

Let  the  heart  be  fully  united  with  the  will  of  God, 
and  we  shall  be  entirely  contented  with  those  cir- 
cumstances in  which  Providence  has  seen  fit  to  place 
us,  however  unpropitious  they  may  be  in  a  worldly 
point  of  view.  He  who  gains  the  victory  over  him- 
self gains  the  victory  over  all  his  enemies. 

It  may  sometimes  be  practically  important  to 
make  a  distinction  between  a  renunciation  of  the 
world  and  a  renunciation  of  ourselves.  A  mere 
crucifixion  of  the  outward  world  may  still  leave  a 
vitality  and  luxuriance  of  the  selfish  principle;  but 
a  crucifixion  of  self  necessarily  involves  the  cruci- 
fixion of  everything  else. 

It  is  one  among  the  pious  and  valuable  maxims 
which  are  ascribed  to  Francis  de  Sales,  "A  judicious 
silence  is  always  better  than  truth  spoken  without 
charity."  The  very  undertaking  to  instruct  or  cen- 
sure others  implies  an  assumption  of  moral  or 
intellectual  superiority.  It  cannot  be  expected,  there- 
fore, that  the  attempt  will  be  well  received  unless  it 
is  tempered  with  a  heavenly  spirit. 

Perhaps  we  may  say  it  is  the  highest  attainment 

209 


Honey  from  Many  Hives 

of  the  soul  (certainly  it  is  the  foundation  of  the 
highest  or  perfect  state),  that  of  entire  and  un- 
wavering confidence  in  God. 

Always  make  it  a  rule  to  do  everything  in  the  l)est 
manner,  and  to  the  best  of  your  ability.  An  imper- 
fect execution  of  a  thing  which  we  might  have  done 
better  is  not  only  unprofitable,  but  it  is  a  vicious 
execution;  it  is  morally  wrong. 

A  fixed,  inflexible  will  is  a  great  assistance  in  a 
holy  life.  He  who  is  easily  shaken  will  find  the  way 
of  holiness  difficult,  perhaps  impracticable.  Ye  who 
walk  in  the  narrow  way,  let  your  resolution  be 
unalterable. 

When  on  a  certain  occasion  the  pious  Fenelon, 
after  having  experienced  much  trouble  and  persecu- 
tion from  his  opposers,  was  advised  by  some  one  to 
take  greater  precautions  against  the  artifices  and 
evil  designs  of  men,  he  made  answer,  in  the  true 
spirit  of  a  Christian,  ''Let  us  die  in  our  simplicity." 
He  that  is  wholly  in  Christ  has  a  oneness  and  purity 
of  purpose  altogether  inconsistent  with  those  tricks 
and  subterfuges  which  are  so  common  among  men. 
He  walks  in  broad  day.  He  goes  forth  in  the  light 
of  conscious  honesty.  He  is  willing  that  men  and 
angels  should  read  the  very  bottom  of  his  heart.  He 
has  but  one  rule :  "My  Father,  what  wilt  thou  have 
me  to  do  ?" 

It  is  important  to  make  a  distinction  between  sor- 
row and  impatience.    We  may  feel  sorrow  without 

210 


Thomas  C.  Upham 

sin,  but  we  can  never  feel  impatience  without  sin. 
Impatience  always  involves  a  want  of  submission; 
and  he  who  is  wanting  in  submission,  even  in  the 
smallest  degree,  is  not  perfect  before  God. 

Many  profess  religion;  many,  we  may  charitably 
hope,  possess  religion ;  but  few,  very  few,  if  we  may 
judge  from  appearances,  are  aiming  with  all  their 
powers  at  perfection  in  religion.  Nevertheless  it  is 
only  upon  this  last  class  that  the  Saviour  looks  with 
unmingled  approbation. 

If  we  would  walk  perfectly  before  God  we  must 
endeavor  to  do  common  things,  such  as  are  of  every 
day's  occurrence  and  of  but  small  account  in  the  eyes 
of  the  world,  in  a  perfect  manner. 

It  will  help  us  to  ascertain  whether  we  are  truly 
humble  if  we  inquire  wdiether  we  are  free  from  the 
opposites  of  humility.  The  opposites  of  a  humble 
state  of  mind  are  impatience,  uneasiness,  a  feeling 
that  something — perhaps  much — depends  on  our- 
selves, undue  sensitiveness  to  the  praise  and  reproof 
of  men,  and  censoriousness. 

A  state  of  suffering  furnishes  the  test  of  love. 
When  God  is  pleased  to  bestow  his  favors  upon  us, 
How  can  we  tell  whether  we  love  him  for  what  he  is, 
or  for  what  he  gives f  But  when  in  seasons  of  deep 
and  varied  afflictions  our  heart  still  clings  to  him  as 
our  only  hope  and  joy,  we  may  well  say,  ''Thou 
knowest  all  things;  thou  knowest  that  I  love  thee.'' 

A  consecration  deliberately  made,  including  all 

2TI 


Honey  from  Many  Hives 

our  acts,  powers,  and  possessions,  of  body,  mind, 
and  estate;  made  without  any  reserve  either  in  ob- 
jects, time,  or  place;  embracing  trial  and  suffering 
as  well  as  action ;  never  to  be  modified  and  never  to 
be  withdrawn,  and  which  contemplates  its  fulfill- 
ment in  divine  and  not  in  human  strength,  neces- 
sarily brings  one  into  a  new  relationship  with  God,  of 
the  most  intimate,  interesting,  and  effective  nature. 

We  are  not  to  desire  anything  whatever  out  of 
the  will  of  God.  In  other  words,  if  we  find  a  prefer- 
ence or  choice  in  ourselves,  in  such  a  manner  as  to 
lead  us  to  desire  one  thing  rather  than  another  irre- 
spective of  the  will  of  God,  we  may  justly  conclude 
that  the  state  of  mind  of  which  we  are  then  the  sub- 
jects is  a  selfish  and  natural  state,  and  not  a  truly 
religious  and  divine  state.  It  is  to  be  rejected;  and 
the  mind  is  to  remain  without  desire  until  the  will 
of  God  can  be  revealed  and  take  effect  in  us. 

Quietness  of  spirit,  originating  in  the  operations 
of  divine  grace,  is  the  sign  of  truth  or  rectitude  of 
spirit,  and  also  of  a  right  cause  of  action.  And,  on 
the  other  hand,  a  spirit  disturbed,  a  spirit  in  a  state 
of  agitation,  is  the  sign  of  a  wrong  done  or  pro- 
posed to  be  done.  Accordingly,  in  any  proposed 
course  of  action,  if  it  cannot  be  entered  upon  with 
entire  quietness  of  spirit,  with  a  soul  so  entirely  calm 
that,  in  its  measure,  it  may  be  said  to  reflect  un- 
brokenly  the  image  of  God,  then  the  probability  is 
that  the  course  proposed  to  be  taken  is  wrong,  or, 

212 


Thomas  C.  Upham 

at  least,  of  a  doubtful  character;  and  our  true  and 
safe  course  is  to  delay  until  we  can  obtain  further 
light  in  regard  to  it. 

He  whose  life  is  hid  with  Christ  in  God  may  suf- 
fer injustice  from  the  conduct  or  words  of  another, 
but  he  can  never  suffer  loss.  He  sees  the  hand  of 
God  in  everything. 

It  is  a  sign  that  our  wills  are  not  w^iolly  lost  in  the 
will  of  God  when  we  are  much  in  the  habit  of  using 
words  which  imply  election  or  choice,  such  as,  I 
want  this,  or,  I  want  that;  I  hope  it  will  be  so,  or, 
I  hope  it  will  be  otherwise. 

A  holy  person  often  does  the  same  things  wdiich 
are  done  by  an  unholy  person,  and  yet  the  things 
done  in  the  two  cases  are  infinitely  different  in  their 
character.  The  one  performs  them  in  the  will  of 
God,  the  other  in  the  will  of  the  creature. 

Two  things  in  particular  are  to  be  guarded  against 
in  all  the  variety  of  their  forms,  namely,  creature 
love  and  self-will ;  in  other  words,  dependence  upon 
self  and  dependence  upon  our  fellow-men. 

No  person  can  be  considered  as  praying  in  sin- 
cerity for  a  specified  object  who  does  not  employ  all 
the  appropriate  natural  means  which  he  can  to 
secure  the  object. 

The  holy  mind  chooses  to  be,  and  loves  to  be, 
where  it  is,  and  has  no  disposition  or  desire  to  be 
anywhere  else,  till  the  providence  of  God  clearly 
indicates  that  the  time  has  come  for  a  removal. 

213 


Honey  from  Many  Hives 


FREDERICK  WILLIAM  FABER* 

It  is  not  easy  to  write  briefly  either  about  Faber 
or  his  books.  He  had  a  most  fascinating  character 
and  a  most  interesting  history.  His  birth  was  in 
the  vicarage  of  Calverley,  Yorkshire,  England,  June 
28,  I  (Si  4.  Educated  at  Oxford,  where  he  obtained  a 
scholarship  and  a  fellowship,  he  was  ordained  dea- 
con in  1837  and  priest  of  the  Church  of  England  in 
1839.  He  became  rector  of  Elton  in  1843,  ^^^^  ^^^ 
his  work  there  with  the  utmost  diligence,  producing 
a  great  reformation.  But  for  ten  or  twelve  years, 
partly  through  the  natural  bent  of  his  mind,  partly 
through  the  influences  around  him,  he  had  been 
drawn  steadily,  irresistibly  toward  Romanism,  and 
at  length,  after  great  mental  struggles  and  the  most 
intense  desire  to  do  only  what  was  right,  he  was 
received,  November  17,  1845,  into  the  Roman 
Catholic  Church.  He  had  to  make  very  great  sacri- 
fices to  carry  out  his  convictions,  but  the  result  was 
peace,  and  he  never  doubted  that  he  had  been  led 
of  the  Lord. 

His  life  as  a  Roman  Catholic  priest  was  an  ex- 
tremely busy  and  useful  one.  At  Birmingham  he 
organized  a  community  called  ''Brothers  of  the  Will 
of  God."  In  1848  he  joined  the  order  of  St.  Philip 
under  Dr.  Newman,  and  from  1849  tih  his  death,  in 
1862,  he  was  at  the  head  of  the  London  branch,  or 
214 


Frederick  William  Faber 

oratory,  of  this  order.  His  labors  in  every  possible 
direction  were  incessant  and  marveloiisly  successful, 
though  often  broken  in  upon  by  serious  illness.  It 
is  doubtful  if  any  man  ever  had  more  of  the  true 
spirit  of  Jesus  or  brought  his  life  closer  to  the 
divine  model.  He  served  his  Master  from  love,  with 
all  his  heart  and  might.  He  continually  preached 
Jesus,  and  him  crucified,  in  the  simplest  and  most 
earnest  way.  He  threw  every  ounce  of  his  strength 
into  his  efforts  to  make  men  good  and  to  extend  the 
spirit  of  genuine  holiness.  His  humility  was  most 
profound,  his  tenderness  and  forbearance  extraor- 
dinary, his  love  overflowed  all  bounds  of  creed  or 
condition.  He  was  one  of  the  most  lovable  men 
that  ever  lived.  The  charm  of  his  manner,  the 
kindliness  of  his  heart,  the  genuineness  of  his  sym- 
pathy, the  brilliancy  of  his  social  powers,  the  ripe- 
ness of  his  worldly  wisdom,  and  the  unearthliness 
of  his  aims  formed  one  of  the  rarest  of  combina- 
tions. His  life  from  earliest  childhood  seems  to 
have  been  deeply  religious.  He  ever  chose  the 
higher  path,  putting  self  aside,  and  seeking  only  to 
glorify  God. 

His  writings  are  divisible  into  four  classes, 
namely,  the  works  that  he  translated  and  edited,  the 
books  that  he  composed  in  prose,  his  hymns  and 
poems,  and  the  religious  letters  in  which  he  replied 
to  the  multitude  of  applications  made  to  him  for 
spiritual  counsel.     It  is  perhaps  by  the  hymns  that 

215 


Honey  from  Many  Hives 

he  will  longest  live ;  certainly  by  them  more  than  by 
anything  else  he  is  known  to  the  Protestant  world. 
He  was  a  genuine  poet,  and  the  poet  of  the  higher 
spiritual  life  more  than  any  other  person  of  modern 
times.  The  surpassing  beauty  and  spiritual  depth 
of  many  of  his  hymns  are  recognized  by  all  who 
have  any  power  to  appreciate  these  things.  The 
religious  experience  which  is  voiced  in  them  shows 
that  none  but  a  Christian  of  maturest  piety  could 
have  penned  them,  and  the  elegance  of  the  style 
proves  that  a  master  hand  has  been  at  work.  It  may 
well  be  said  that  such  great  gifts,  of  piety  and  poetry 
alike,  were  rarely  before  so  harmoniously  and  com- 
pletely joined. 

His  great  prose  works,  from  which  the  following 
extracts  are  taken,  consist  of  eight  solid,  close- 
printed  volumes,  which  were  issued  in  the  short 
space  of  eight  years — 1853  to  i860,  inclusive.  And 
all  this  time  he  was  diligently  occupied  with  an 
amount  of  other  work  quite  sufficient  for  an  ordi- 
nary man,  to  say  nothing  of  the  frequent  illnesses 
and  the  constant  pain  under  which  he  had  to  bear 
up  as  best  he  could.  A  severe  attack  of  illness  infal- 
libly followed  the  completion  of  each  of  his  books. 
We  can  only  give  here  the  bare  titles  of  the  eight. 
All  for  Jesus,  or  the  Easy  Ways  of  Divine  Love; 
Growth  in  Holiness,  or  the  Progress  of  the  Spirit- 
ual Life:  The  Blessed  Sacrament,  or  the  Works  and 
Ways  of  God;  The  Creator  and  the  Creature,  or  the 
216 


Frederick  William  Faber 

Wonders  of  Divine  Love;  The  Foot  of  the  Cross; 
Spiritual  Conferences;  The  Precious  Blood;  Beth- 
lehem. They  are  all  notable  for  the  beauty  of  their 
style,  their  accuracy  of  theological  statement,  their 
intimate  knowledge  of  the  human  heart,  and  the 
intensity  of  the  devotion  to  God  which  they  every- 
where inculcate.  They  sprang  at  once  into  great 
popularity,  and  hundreds  of  thousands  of  copies 
have  been  sold  in  England,  Europe,  and  America. 
A  small  volume  on  Faber,  containing  a  full  sketch 
of  his  life,  together  with  all  of  his  best  hymns  and 
extended  selections  from  his  prose  works,  was 
issued  a  few  years  ago  by  the  author  of  this  book, 
and  may  be  procured  of  him  (for  fifty  cents)  by 
anyone  wishing  to  pursue  this  fascinating  theme. 


THE    GLORY    OF    GOD. 

Blessed  be  God !    There  are  many  souls  to  whom 

his  glory  is  the  passion  of  their  lives.     The  worth 

of  everything  to  them  is  simply  its  capability  of 

glorifying  God,   and  nothing  more.    Their  choice 

of  means  and  ends  Is  guided  by  this  same  propen- 

sion.    Their  happiness  Is  their  success  in  this  single 

matter.    To  them  life  Is  a  matter  of  one  fact ;  and  all 

truths  resolve  themselves  into  one,  and  that  is  the 

immense  worthiness  of  God  to  be  loved;  and  it 

seems  as  If  a  necessity  were  laid  upon  them  to  see 

that  he  should  be  infinitely  loved  even  by  finite 

creatures. 

217 


Honey  from  Many  Hives 

When  we  study  our  blessed  Lord  as  he  is  repre- 
sented to  us  in  the  Gospels,  nothing,  if  we  may  ven- 
ture to  use  such  an  expression,  seems  so  like  a  ruling 
passion  in  him  as  his  longing  for  his  Father's  glory. 

While  the  saints  differ  in  almost  everything  else, 
there  are  three  things  in  which  they  all  agree ;  and 
these  are:  (i)  Eagerness  for  the  glory  of  God; 
(2)  Touchiness  about  the  interests  of  Jesus;  (3) 
Anxiety  for  the  salvation  of  souls. 

THE    KNOWLEDGE    OF    GOD. 

Fenelon  observed  long  ago  that  the  general  laws 
of  nature  are,  after  all,  not  so  much  manifestations 
of  God's  presence  and  perfection  as  the  screen  to 
hide  both  one  and  the  other.  "Why,"  he  asks,  "has 
God  established  these  general  laws?"  It  is  to  hide 
under  the  veil  of  the  regularity  and  uniform  cause 
of  nature  his  perpetual  operation  from  the  eyes  of 
proud  and  corrupt  men,  while,  on  the  other  hand, 
he  gives  to  pure  and  docile  souls  something  which 
they  may  admire  in  all  his  works. 

Men  little  know  how  great  and  good  a  work  it  is 
which  they  are  doing  when  they  increase  by  ever  so 
little  another's  knowledge  of  the  Most  High.  They 
have  not  stopped  one  sin,  but  hundreds.  They  have 
not  been  the  channels  of  one  grace,  but  of  thousands. 
The  knowledge  of  God  is  the  establishment  of 
Christ's  kingdom  in  the  soul.  How  many  would 
advance  in  the  spiritual  life  who  now  stand  still 
218 


Frederick  William  Faber 

because  the  divine  perfections  are  not  preached  to 
them  or  do  not  make  part  of  their  spiritual  reading ! 

God  must  be  watched  in  order  to  be  known;  and 
we  must  watch  him  on  our  knees,  and  in  the  lowest 
place  within  ourselves  to  which  we  can  sink.  Thus 
we  shall  learn  much  if  we  do  not  learn  all. 

The  magnificence  of  God  is  the  abounding  joy  of 
life.  It  is  an  immense  joy  to  belong  to  God.  It  is 
an  immense  joy  to  have  such  a  God  belonging  to  us. 
Like  the  joys  of  heaven,  it  is  a  joy  new  every  morn- 
ing when  we  wake,  as  new  as  if  we  had  never  tasted 
of  it  before.  Like  the  joys  of  earth,  it  is  a  joy  every 
evening,  resting  and  pacifying  to  the  soul. 

All  men  remember  their  past  lives  by  certain  dates 
or  epochs.  vSome  men  date  by  sorrows,  some  by 
joys,  and  some  by  moral  changes  or  intellectual 
revolutions.  But  the  real  dates  in  a  man's  life  are 
the  days  and  hours  in  which  it  came  to  him  to  have 
some  new  ideas  of  God.  To  the  thoughtful  and  the 
good  all  life  is  a  continual  growing  revelation  of 
God.  Time  itself  discloses  him.  Old  truths  grow; 
obscure  truths  brighten. 

To  know  God  and  to  understand  his  ways  is  the 
great  end  of  life,  and  to  walk  in  his  presence  is  all 
sanctity. 

TRUST    IN    GOD. 

It  is  easier  to  love  God  than  to  trust  in  him.  In 
human  things  it  is  not  easy  to  doubt  and  yet  to  love, 
but  in  divine  things  it  is  not  uncommon.    The  great- 

219 


Honey  from  Many  Hives 

est  defect  in  our  worship  of  God  is  want  of  confi- 
dence in  him.  What  can  give  us  more  confidence  in 
God  than  the  study  of  the  precious  blood!  Who 
can  doubt  Jesus  when  he  bleeds  ? 

Confidence  in  God  is  the  only  real  worship  of  God. 
Our  confidence  is  our  religion.  It  is  the  sweetness 
of  life.  It  is  worth  our  while  to  have  lived  if  it 
were  only  to  have  known  the  delight  of  trusting  in 
God.  Many  aim  at  perfection,  and  few  attain  it. 
In  almost  every  case  the  reason  of  the  failure  is  the 
want  of  confidence  in  God. 

Meditation  on  the  attributes  of  God  is  one  of  the 
chief  means  of  acquiring  the  grace  of  confidence.  In 
order  to  have  confidence  we  must  know  God,  know 
him  in  Jesus  Christ. 

Outward  temptations  help  us.  They  frighten  us 
away  from  self -trust.  They  make  us  better  ac- 
quainted with  our  possibilities  of  sin.  A  much-tried 
man  is  always  a  man  of  unbounded  faith,  and  of  a 
confidence  in  God  which  looks,  to  us  of  lower  faith, 
superstitious  in  little  things  and  presumptuous  in 
great  ones. 

We  also  acquire  confidence  in  God  by  exercising 
confidence.  It  produces  itself,  and  multiplies  itself, 
while  it  strengthens  itself.  Direct  prayer  for  the 
grace  is  also  an  obvious  means  of  its  increase. 

A  special  devotion  to  the  providence  of  God, 
which  seems  to  have  possessed  the  souls  of  some  of 
the  modern  saints  as  a  scarcely  conscious  protest 

230 


FREDii-RiCK  William  Faber 

against  a  false  philosophy,  is  another  means  of  ac- 
quiring confidence  in  God. 

But,  above  all,  the  habit  of  working  for  God  only, 
of  doing  our  good  for  him,  and  caring  little  about 
its  success,  and  of  doing  it  secretly — which  we  in- 
stinctively do  when  we  do  it  only  for  him — is  the 
royal  road  to  confidence  in  him. 

Happy  is  he  who  makes  one  other  man  trust  God 
more  than  he  did  before.  He  has  done  a  great  and 
influential  work  in  creation.  Happy  we,  if  we  know 
how  to  trust  God  as  he  should  be  trusted. 

EDIFICATION. 

We  must  never  do  anything  in  order  to  edify 
others,  for  the  express  purpose  of  edifying,  which 
we  should  not  have  done  except  to  edify  them,  and 
in  the  doing  of  which  the  motive  of  edification  is 
supreme,  if  not  solitary.  Edification  must  never  be 
our  first  thought.  Look  out  to  God,  love  his  glory, 
hate  yourself,  and  be  simple,  and  you  will  shine — 
fortunately  without  knowing  or  thinking  of  it — 
with  a  Christlike  splendor  wherever  you  go  and 
whatever  you  do. 

We  must  not  make  unseasonable  allusions  to  re- 
ligion, or  irritate  by  misplaced  solemnity.  An  in- 
ward aspiration  or  momentary  elevation  of  the  soul 
to  God  will  often  do  more,  even  for  others,  than  the 
bearing  of  an  open  testimony  which  principle  does 
not  require,  and  at  which  offense  will  almost  inevi- 

221 


Honey  from  Many  Hives 

tably  be  taken.  A  man  is  annoyed  at  sacred  things 
when  they  are  unseasonably  forced  upon  him;  and 
thus  even  a  well-meaning  importunity  may  be  a 
source  of  sin. 

We  must  bear  in  mind  that  there  are  very  few 
who,  by  standing  or  advancement,  are  in  any  way 
called  upon  to  correct  their  brethren,  fewer  still  who 
are  competent  to  do  it  sweetly  and  wisely,  and  none 
whose  holiness  is  not  tried  to  the  utmost  by  its  per- 
fect discharge. 

We  may  edify  our  neighbor  in  two  ways :  by  the 
mortification  of  Jesus  and  by  the  sweetness  of  Jesus. 
Silence  under  unjust  rebukes,  abstinence  from  rash 
and  peremptory  judgments,  not  standing  out  in  an 
ill-natured  and  pedantic  way  for  our  rights,  obliging 
others  unselfishly  and  with  pains  and  trouble  to  our- 
selves, and  not  exaggerating  in  an  obstinate  and 
foolish  manner  points  where  all  men  have  a  right  to 
their  liberty — these  are  the  ways  in  which  we  should 
practice  the  mortification  of  Jesus  in  our  intercourse 
with  others;  and,  independent  of  the  edification  we 
shall  give  thereby,  the  amount  of  interior  perfection 
which  we  shall  attain  by  these  practices  is  beyond 
all  calculation.  For  there  is  hardly  a  corrupt  incli- 
nation, a  secret  pride,  or  a  fold  of  self-love  which 
they  will  not  search  and  purify. 

The  more  earnestly  we  are  striving  to  form  Jesus 
in  our  hearts  the  more  will  his  sweetness  transpire 
through  our  features  without  our  knowing  it.    Kind 

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Frederick  William  Faber 

and  gentle  words,  such  as  those  of  our  dear  Lord, 
are  an  apostolate  in  themselves.  Our  manner,  too, 
must  be  full  of  unction,  and  be  of  itself  a  means  to 
attract  men  to  us,  and  make  them  love  the  spirit 
which  animates  us.  Coldness,  absence  of  interest, 
an  assumption  of  superiority  for  some  unexpressed 
reasons,  or  even  an  obviousness  of  condescension, 
are  not  unfrequently  to  be  found  in  pious  persons. 
Sweetness  is  practiced  when  we  praise  all  the  good 
we  can  detect  in  others,  even  when  it  is  mingled  with 
what  is  not  so.  A  man  who  praises  freely  but  not 
extravagantly  is  always  influential  in  conversation, 
and  can  use  his  influence  for  the  cause  of  God.  A 
critical  spirit,  on  the  contrary,  amuses  by  its  smart- 
ness or  frightens  by  its  malignity;  but  it  neither 
softens,  attracts,  persuades,  nor  rules.  The  practice 
of  putting  favorable  interpretations  upon  dubious 
actions  is  another  exercise  of  this  Christlike  sweet- 
ness. You  will  never  practice  it  without  having 
done  some  missionary  work  for  the  glory  of  God, 
although  you  know  it  not. 

lukewarm  NESS. 

Lukewarmness  is  often  nothing  more  than  a 
clogging  up  of  the  avenues  of  the  soul  with  sins  of 
omission,  so  that  the  cool  and  salutary  inundations 
of  grace  are  hindered.  The  symptoms  of  lukewarm- 
ness are  seven  in  number:  first,  a  great  facility  in 
omitting  our  exercises  of  piety;  second,  negligence 
15  223 


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in  those  we  do  perform ;  third,  a  feehng  that  we  are 
not  altogether  right  with  God,  joined  with  an  un- 
wilHngness  to  vigorously  face  the  inquiry  as  to  just 
what  is  wrong,  and  to  buckle  to  the  triple  task  of  dis- 
covery, punishment,  and  reformation ;  fourth,  habit- 
ually acting  without  any  intention  at  all,  good,  bad, 
or  indifferent;  fifth,  carelessness  about  forming 
habits  of  virtue ;  sixth,  contempt  of  little  things,  and 
of  daily  opportunities;  seventh,  thinking  rather  of 
the  good  we  have  done  than  of  the  good  we  have  left 
undone,  resting  on  the  past  rather  than  striving  for 
the  future,  loving  to  look  at  people  below  us  rather 
than  at  people  above  us. 

Why  does  God  hate  lukewarmness  so?  (Rev.  iii, 
15,  16.)  Because  it  is  a  quiet,  intentional  apprecia- 
tion of  other  things  over  God.  It  cheapens  God,  and 
parts  with  him  secondhand.  It  pretends  friendship ; 
hence  it  involves  the  twofold  guilt  of  treachery  and 
hypocrisy.  It  thus  has  a  peculiar  ability  to  wound 
God's  glory  by  the  scandal  it  gives.  It  has  God's 
honor  in  its  power,  and  treats  it  shamefully  and 
cruelly.  It  profanes  grace  by  the  indifference  with 
which  it  misuses  it. 

Remedies  for  lukewarmness :  The  only  sure  one 
is  never  to  be  lukewarm.  Some  others  that  may  be 
mentioned:  To  quicken  faith  by  meditation  on 
eternal  truths;  to  have  fewer  things  to  do;  to  per- 
severe in  our  spiritual  exercises  in  spite  of  dryness 
and  distractions;  to  talk  less,  and  to  mortify  the  flesh, 
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Frederick  William  Faber 

PURITY    OF    intention. 

The  only  important  thing  in  good  works  is  the 
amount  of  love  which  we  put  into  them.  The  soul 
of  an  action  is  its  motive.  The  power  of  an  action 
is  neither  in  its  size  nor  in  its  duration,  but  in  its 
intention.  An  intention  is  pure  in  proportion  as  it 
is  loving.  What  we  want  is  not  many  actions,  but 
a  great  momentum  in  a  few  actions. 

In  good  deeds  we  cannot  unite  number  and  mo- 
mentum. We  make  our  election  of  momentum. 
Momentum  is  purity  of  intention.  Purity  of  inten- 
tion is  love.  The  saints  were  men  who  did  less  than 
other  people,  but  who  did  what  they  had  to  do  a 
thousand  times  better.  They  threw  immense  effort 
into  their  least  actions.  Immense  efforts  cannot  help 
being  limited  in  number. 

Have  we  ever  done  any  one  action  which  we  are 
quite  confident  was  done  solely  and  purely  for  the 
love  of  God?  If  we  have,  it  has  not  been  often  re- 
peated. We  are  conscious  to  ourselves  that  there  is 
a  great  admixture  of  earthly  motives  in  our  service 
of  God. 

There  is  not  a  single  thing  we  do  all  the  day  long 
which  may  not,  and  that  quite  easily,  be  made  to 
advance  the  glory  of  God,  the  interests  of  Jesus,  and 
the  salvation  of  souls.  If  the  heavenly  motive  enters 
into  it,  that  moment  It  is  all  filled  with  God,  and 
becomes  a  jewel  of  almost  Infinite  price,  with  which 
the  Divine  Majesty  condescends  to  be  well  pleased. 

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Honey  from  Many  Hives 

We  must  do  all  our  actions  for  God,  referring 
them  to  him  by  an  act  of  intention.  We  must  mo- 
mentarily collect  ourselves  before  acting,  and  try 
to  touch  lightly  the  beginning,  middle,  and  end  of 
each  considerable  action,  and  not  throw  away,  as 
fish  too  small  for  the  table,  the  little  actions  of  the 
day. 

One  sign  that  we  are  really  working  for  God  is, 
if  we  could  say  "Yes,"  did  any  one  suddenly  ask  us 
if  what  we  are  doing  is  for  God.  Another  is,  if  we 
are  not  uneasily  anxious  about  the  judgments  men 
will  pass  upon  our  actions.  A  third  is,  if  we  are  not 
wholly  indifferent,  but  quite  tranquil  about  success. 
A  fourth  is,  if  we  take  as  much  pains  in  private  with 
what  we  are  doing  as  in  public  before  witnesses.  A 
fifth  is,  if  we  are  not  jealous  either  of  associating 
others  with  our  works  or  of  their  equal  or  greater 
success. 

SIGNS    OF    PROGRESS. 

Five  signs  of  progress  in  the  spiritual  life:  (i) 
If  we  are  discontented  with  our  present  state,  what- 
ever it  may  be,  and  want  to  be  something  better  and 
higher,  we  have  great  reason  to  be  thankful  to  God. 
For  such  discontent  is  one  of  his  best  gifts,  and  a 
great  sign  that  we  are  really  making  progress.  But 
we  must  remember  that  our  dissatisfaction  with  our- 
selves must  be  of  such  a  nature  as  to  increase  our 
humility,  and  not  such  as  to  cause  disquietude  of 
mind  or  uneasiness  in  our  devotional  exercises.  (2) 
226 


Frederick  William  Faber 

It  is  a  sign  of  growth  if  we  are  always  making  new 
beginnings  and  fresh  starts.  These  consist  chiefly 
in  two  things :  first,  a  renewal  of  our  intention  for 
the  glory  of  God;  and,  secondly,  a  revival  of  our 
fervor.  (3)  It  is  a  sign  of  progress  when  we  have 
some  definite  thing  in  view ;  for  instance,  if  we  are 
trying  to  acquire  the  habit  of  some  particular  virtue, 
or  to  conquer  some  besetting  infirmity.  (4)  It  is 
a  still  greater  sign  that  we  are  making  progress  if 
we  have  a  strong  feeling  in  our  minds  that  God 
wants  something  particular  from  us.  (5)  I  will 
venture  to  add  that  an  increased  general  desire  of 
being  more  perfect  is  not  altogether  without  its 
value  as  a  sign  of  progress — and  that  in  spite  of 
what  I  have  said  of  the  importance  of  having  a 
definite  object  in  view. 

Means  of  progress :  Let  us  at  once  do  something 
more  for  God  than  we  are  doing  at  present.  Let  us 
examine  what  we  actually  do  and  see  what  it 
amounts  to,  and  how  far  it  exacts  any  effort  from 
us.  x\nd  do  not  let  us  be  hasty  in  deciding  that  we 
cannot  afford  to  do  more  at  present.  Be  cautious; 
but  be  generous  as  well. 

There  is  something  which  we  can  infallibly  do, 
and  that  is,  put  a  more  intense  spirit  into  wiiat  we 
actually  do;  aim  each  of  our  actions  to  the  greater 
glory  of  God,  and  inwardly  unite  our  will  to  his  in 
all  we  plan,  or  do,  or  suffer.  Pray  for  a  greater  de- 
sire of  perfection.     It  is  in  reality  praying  against 

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worldliness,    accustoming   ourselves    to    unworldly 
standards  and  ideas. 

RECOLLECTION. 

Recollection  is  a  double  attention  which  we  pay 
first  to  God  and  secondly  to  ourselves;  and  without 
vehemence  or  straining,  yet  not  without  some  pain- 
ful effort,  it  must  be  as  unintermitting  as  possible. 
The  necessity  of  it  is  so  great  that  nothing  in  the 
whole  of  the  spiritual  life,  love  excepted,  is  more 
necessary.  We  cannot  otherwise  acquire  the  habit 
of  walking  constantly  in  the  presence  of  God.  The 
habit  of  recollection  is  only  to  be  acquired  by  de- 
grees.   There  is  no  royal  road  to  it. 

Until  we  feel  the  presence  of  God  habitually,  and 
can  revert  to  him  easily,  it  is  astonishing  with  what 
readiness  other  subjects  can  preoccupy  and  engross 
us;  and  it  Is  just  this  which  we  cannot  afford  to  let 
them  do.  Newspapers  keep  not  a  few  back  from 
perfection. 

The  practice  of  retaining  some  spiritual  flower, 
maxim,  or  resolution  from  our  morning's  medita- 
tion. In  order  to  supply  us  with  matter  for  ejacu- 
latory  prayer  during  the  day,  is  a  great  help  In 
acquiring  recollection. 

But  the  greatest  help  of  all  Is  to  act  slowly. 
Eagerness,  anxiety,  Indellberatlon,  precipitancy — 
these  are  all  fatal  to  recollection.  Let  us  do  every- 
thing leisurely,  measuredly,  slowly,  and  we  shall 
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Frederick  William  Faber 

soon  become  recollected.  Nature  likes  to  have  much 
to  do,  and  to  run  from  one  thing  to  another;  and 
grace  is  just  the  opposite  of  this. 

temptations. 

Temptations  are  the  raw  material  of  glory;  and 
the  management  of  them  is  as  great  a  work  as  the 
government  of  an  empire,  and  requires  a  vigilance 
as  incessant  and  as  universal.  In  one  sense,  all 
temptations  consist  in  an  alliance  between  what  is 
within  us  and  what  is  without  us. 

Wherever  temptation  is,  there  God  is  also.  There 
is  not  one  which  his  will  has  not  permitted,  and  there 
is  not  a  permission  which  is  not  an  act  of  love  as 
well.  The  devil  cannot  lay  a  finger  on  the  child  until 
its  loving  Father  has  prescribed  the  exact  conditions, 
and  has  forewarned  the  soul  by  his  inspirations,  and 
has  forearmed  it  with  proportionable  succors  of 
grace.  The  devil  is  simply  our  fellow-creature,  and 
a  conquered  and  blighted  creature.  He  is  continu- 
ally overreaching  himself. 

Delectation  is  not  consent.  We  are  not  the  mas- 
ters of  the  first  indeliberate  movements  of  our  own 
hearts  and  minds.  The  enemy  may  run  his  hand 
flourishingly  over  the  keys  before  we  are  aware. 
But  there  must  be  a  deliberate  acceptation  and  re- 
tention of  the  delectation  before  it  can  amount  to 
consent  or  become  a  sin. 

It  is  impossible  for  us  to  be  altogether  free  from 

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Honey  from  Many  Hives 

distractions,  useless  to  attempt  it,  and  foolish  to  be 
dejected  because  we  have  not  accomplished  that  im- 
possibility. Conscious  and  deliberate  acquiescence 
in  and  retention  of  distractions  are,  of  course,  our 
own  affair ;  for  it  is  in  our  power  to  withhold  them ; 
but  the  indeliberate  occupation  of  our  minds  by  them 
it  is  not  in  our  power  to  prevent.  Nothing  can 
hinder  bitter  thoughts  from  disturbing  us,  wrong 
thoughts  from  staining  us,  and  vain  thoughts  from 
disquieting  and  fatiguing  us.  The  first  sort  of  dis- 
tractions are  sand,  the  second  pitch,  and  the  third 
straw. 

THE    WORK    OF    PATIENCE. 

Patience  sanctifies  for  four  reasons  principally. 
The  circumstances  which  exact  its  exercise  come 
upon  us  from  without;  we  have  no  control  over 
them ;  they  may  come  upon  us  at  all  moments ;  and 
they  always  involve  the  sacrifice  or  the  mortification 
of  our  own  will  and  way. 

We  may  say  that,  partly  from  our  own  badness 
and  partly  from  theirs,  all  mankind,  far  and  near, 
kindred  and  strangers,  are  a  trial  to  our  patience  in 
some  way  or  other. 

Almost  every  circumstance  in  life  has  a  manner, 
time,  place,  and  degree  by  which  it  tries  our 
patience;  and  it  is  not  too  much  to  say,  especially  in 
the  earlier  stages  of  the  devout  life,  that  this  exer- 
cise does  more  for  us  than  fast  or  discipline,  and  that 
when  we  can  go  through  with  it  for  love  of  the 
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Frederick  William  Faber 

sweetness  of  Jesus  we  are  not  far  from  interior 
holiness. 

The  Enghsh  spirit  of  always  standing  up  for  our 
rights  is  fatal  to  perfection.  It  is  the  opposite  of 
that  charity  of  w^iich  the  apostle  says  that  it  seeks 
not  its  own.  Now  this  spirit  is  admirably  mortified 
by  the  exercise  of  patience.  It  involves  also  a  con- 
tinual practice  of  the  presence  of  God;  for  we  may 
be  come  upon  at  any  moment  for  an  almost  heroic 
display  of  good  temper.  And  it  is  a  short  road  to 
unselfishness;  for  nothing  is  left  to  self.  All  that 
seems  to  belong  most  intimately  to  self,  to  be  self's 
private  property,  such  as  time,  home,  and  rest,  are 
invaded  by  these  continual  trials  of  patience.  The 
family  is  full  of  such  opportunities.  It  may  be 
added,  for  it  is  no  slight  thing,  that  there  is  not  a 
spiritual  exercise  less  open  to  delusion  than  is  this. 
If  it  is  true  of  any  one  grace,  besides  charity,  it  is 
true  of  patience,  that  it  is  the  beauty  of  holiness. 

There  is  a  vast  difference  between  hatred  of  self 
and  impatience  with  self.  The  more  of  the  first  we 
have  the  better,  and  the  less  of  the  last.  Once  let  us 
surmount  the  difficulty  of  being  patient  with  our- 
selves, and  the  road  to  perfection  lies  clear  and  un- 
obstructed before  us.  But  what  do  we  mean  by  im- 
patience with  self?  Fretting  under  temptations,  and 
mistaking  their  real  nature,  and  ttieir  real  value  also. 
In  actual  sin  being  more  vexed  at  the  lowering  of 
our  own  self-esteem  than  being  grieved  at  God's  dis- 

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Honey  from  Many  Hives 

honor.  In  being  surprised  and  irritated  at  our  own 
want  of  self-control  because  of  our  subjection  to  un- 
worthy habits.  Being  annoyed  at  our  own  want  of 
sensible  devotion,  as  if  it  were  at  all  in  our  own 
power.  To  these  symptoms  we  may  add  a  sort  of 
querulousness  about  the  want  of  spiritual  progress, 
as  if  we  were  to  be  saints  in  a  month.  These  dan- 
gerous symptoms  of  impatience  with  self  coine  from 
one  or  other  of  four  causes:  self-love,  want  of 
humility,  the  absence  of  a  true  estimate  of  the  huge 
difficulties  of  the  spiritual  life,  and  an  obstinate  dis- 
inclination to  walk  by  faith. 

SIMPLICITY. 

Simplicity  aims  at  one  end,  seeks  one  object,  is 
occupied  with  one  work,  and  lives  with  singleness 
of  heart.  Tn  its  relations  with  God  it  puts  away  all 
multitude,  all  capriciousness,  all  distraction,  all  de- 
tachment, and  its  strength  lies  in  its  unity  of  purpose 
and  its  concentration  of  effort.  In  its  relations  with 
others  it  is  gentle,  open,  without  disguise,  without 
insincerity,  without  flattery,  and  without  deceit. 
There  are  hundreds  of  things  which  do.  not  amount 
to  lies,  but  which  are  contrary  to  the  beautiful  per- 
fection of  simplicity.  There  is  a  speech  and  a  si- 
lence, there  are  looks,  manners,  permissions,  con- 
cealments, dubious  smiles,  pretended  inadvertencies, 
unworthy  connivances,  and  intentional  distractions, 
which  grieve  the  Holy  Spirit,  and  make  sad  ravages 
232 


Frederick  William  Faber 

of  the  interior  soul,  though'  they  are  far  short  of 
absolute  falsehood.  If  you  would  be  perfect  you 
must  be  true  to  a  scruple.  A  hair's  breadth  of  deceit 
must  be  to  you  as  if  it  were  a  mile  of  positive  un- 
truth. Diplomacy  of  manner,  way,  and  speech,  cir- 
cuitous routes  for  courtesy's  sake,  giving  things  the 
wrong  names,  and  being  silent  when  silence  is  really 
speech — these  things  are  injuring  men's  sanctity, 
and  causing  saints  to  break  in  the  mold,  and  frus- 
trating beautiful  purposes  of  grace  every  day. 
Christian  simplicity,  or  holy  truthfulness,  requires, 
first,  that  we  be  truthful  with  ourselves;  secondly, 
that  we  be  truthful  with  others;  and,  thirdly,  that 
we  be  truthful  with  God. 

SELF-DECEIT. 

It  is  the  hardest  thing  in  the  world  to  acquire  a 
knowledge  of  self.  Are  we  really  taking  pains  to  do 
it?  It  is  a  sad  annoyance  when  others  find  us  out, 
for  it  mostly  lowers  their  opinion  of  us ;  but  the  sad- 
dest annoyance  of  all  to  our  poor  nature  is  to  find 
ourselves  out;  for  if  we  lose  self's  good  opinion  we 
are  forlorn  indeed. 

People  are  dishonest  with  themselves,  either  from 
the  dislike  of  exertion,  or  from  a  suspicion  that  in- 
vestigation will  compel  them  to  commit  themselves 
to  God  or  definitely  deny  him  something,  both  of 
which  they  are  equally  anxious  to  avoid.  There  is 
hardly  a  man  or  woman  in  the  world  who  has  not 

233 


Honey  from  Many  Hives 

got  some  corner  of  self  into  which  he  or  she  fears 
to  venture  with  a  Hght. 

How  very  Httle  do  even  good  persons  know  them- 
selves! Much  of  what  they  think  is  the  work  of 
grace  about  them  is  simply  the  providential  accident 
of  their  circumstances.  Self-love  knows  how  to 
blend  most  skillfully  its  ideal  with  its  realization  of 
its  ideal,  so  that  not  only  shall  nobody  else  know 
what  is  theory  and  what  is  practice,  but  even  self 
shall  not  be  able,  at  least  with  anything  like  assur- 
ance, to  discern  between  the  two. 

There  is  no  entanglement  in  creation  like  the  en- 
tanglement of  self-deceit ;  and  there  is  this  peculiar- 
ity about  all  its  varieties,  that  they  are  all  of  them 
sw^ift  diseases,  tending  to  become  so  very  soon,  and 
at  such  early  stages,  very  difficult  to  cure.  Its  char- 
acteristic is  deep-seated  inveteracy.  Self-deceit  is 
very  sore  and  sensitive  when  touched,  though  it  is 
for  the  most  part  very  hard  to  touch. 

The  higher  operations  of  grace  are  more  subject 
to  delusion  than  the  lower,  except  the  very  highest, 
which  have  to  do  with  the  soul's  uttermost  union 
with  God.  Very  few  even  of  those  aiming  at  per- 
fection rise  above  the  middle  graces.  Hence  it  is 
practically  the  common  rule  that  the  higher  men 
rise  in  the  spiritual  life  the  more  subject  they  become 
to  the  insidious  operations  of  self-deceit. 

General  simplicity  of  life  is  an  antagonistic  power 
to  it.  A  man  who  habitually  thinks  of  God,  or  one 
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Frederick  William  Faber 

who  thinks  of  God  first  and  himself  second,  or  one 
who  does  not  sensibly  live  and  act  under  the  eyes 
and  tongues  of  others,  or  one  who  does  his  duty 
lovingly,  making  few  returns  upon  self,  is  as  nearly 
an  impossible  subject  for  the  greater  triumphs  of 
self-deceit  as  can  be  found  among  us  poor,  self- 
loving,  self-seeking  creatures. 

The  cure  of  self-deceit  is  not  a  thing  which  can  be 
done  once  for  all  and  then  be  over.  It  is  a  lifelong 
work.  The  first  remedy  is  a  great  distrust  of  self, 
not  merely  in  a  general  way,  but  in  a  very  particular 
way.  We  must  distrust  ourselves  precisely  at  the 
most  privileged  times  and  places,  making  it  of  faith 
to  ourselves  that  when  we  are  most  sure  we  are  in 
the  right  we  are  most  surely  in  the  wrong.  Medita- 
tion on  the  attributes  of  God  is  another  defense 
against  self-deceit.  The  likeness  of  God  is  the  aim 
of  holiness,  and  we  unconsciously  imitate  that  which 
is  a  frequent  subject  of  our  meditation.  The  face  of 
God  will  make  us  real.  Communion  with  God  eats 
away  our  unreality. 

the  evil  of  taking  offense. 

To  give  offense  is  a  great  fault,  but  to  take  offense 
is  a  greater  fault.  It  implies  a  greater  amount  of 
wrongness  in  ourselves,  and  it  does  a  greater 
amount  of  mischief  to  others.  I  do  not  remember 
to  have  read  of  any  saint  who  ever  took  offense. 
The  habit  of  taking  offense  implies  a  quiet  pride 

235 


Honey  from  Many  Hives 

which  is  altogether  unconscious  how  proud  it  is. 
The  habit  of  taking  offense  impHes  also  a  fund  of 
uncharitableness  deep  down  in  us,  which  grace  and 
interior  mortification  have  not  reached.  Contem- 
poraneously with  the  offense  we  have  taken  there 
has  been  some  wounded  feeling  or  other  in  an  ex- 
cited state  within  us.  When  we  are  in  good  humor 
w^e  do  not  take  offense. 

Is  it  often  allowable  to  judge  our  neighbor? 
Surely  we  know  it  to  be  the  rarest  thing  possible. 
Yet  we  cannot  take  offense  without,  first,  forming  a 
judgment;  secondly,  forming  an  unfavorable  judg- 
ment ;  thirdly,  deliberately  entertaining  it  as  a  motive 
power;  and,  fourthly,  doing  all  this,  for  the  most 
part,  in  the  subject-matter  of  piety,  which  in  nine 
cases  out  of  ten  our  obvious  ignorance  withdraws 
from  our  jurisdiction. 

A  thoughtless  or  a  shallow  man  is  more  likely  to 
take  offense  than  any  other.  He  can  conceive  of 
nothing  but  what  he  sees  upon  the  surface.  He  has 
but  little  self-knowledge,  and  hardly  suspects  the 
variety  or  complication  of  his  own  motives.  Much 
less,  then,  is  he  likely  to  divine  in  a  discerning  way 
the  hidden  causes,  the  hidden  excuses,  the  hidden 
temptations,  which  may  lie,  and  always  do  lie,  be- 
hind the  actions  of  others. 

Readiness  to  take  offense  is  a  great  hindrance  to 
the  attainment  of  perfection.  It  hinders  us  in  the 
acquisition  of  self-knowledge.  No  one  is  so  blind  to 
236 


Frederick  William  Faber 

his  own  faults  as  a  man  who  has  the  habit  of  detect- 
ing the  fauks  of  others.  A  man  who  is  apt  to  take 
offense  is  never  a  bhthe  or  a  genial  man.  He  is  not 
made  for  happiness ;  and  was  ever  a  melancholy  man 
made  into  a  saint  ?  A  downcast  man  is  raw  material 
which  can  only  be  manufactured  into  a  very  ordi- 
nary Christian. 

If  it  is  not  quite  the  same  thing  with  censorious- 
ness,  who  shall  draw  the  line  between  them?  Fur- 
thermore, it  destroys  our  influence  with  others.  We 
irritate  where  we  ought  to  enliven.  To  be  siispected 
of  want  of  sympathy  is  to  be  disabled  as  an  apostle. 
He  who  is  critical  will  necessarily  be  unpersuasive. 

In  what  does  perfection  consist?  In  a  childlike, 
shortsighted  charity  which  believes  all  things;  in  a 
grand,  supernatural  conviction  that  everyone  is  bet- 
ter than  ourselves;  in  estimating  far  too  low  the 
amount  of  evil  in  the  world;  in  looking  far  too  ex- 
clusively on  what  is  good ;  in  the  ingenuity  of  kind 
constructions;  in  our  inattention,  hardly  intelligible, 
to  the  faults  of  others;  in  a  graceful  perversity  of 
incredulousness  about  scandal  or  offenses.  This  is 
the  temper  and  genius  of  saints  and  saintlike  men. 
It  is  a  radiant,  energetic  faith  that  man's  slowness 
and  coldness  will  not  interfere  with  the  success  of 
God's  glory.  No  shadow  of  moroseness  ever  falls 
over  the  bright  mind  of  a  saint.  Now,  is  not  all  this 
the  very  opposite  of  the  temper  and  spirit  of  a  man 
who  is  apt  to  take  offense?     The  difference  Is  so 

237 


Honey  from  Many  Hives 

plain  that  it  is  needless  to  comment  on  it.  He  is 
happy  who  on  his  dying  bed  can  say,  ''No  one  has 
ever  given  me  offense  in  my  life."  He  has  either 
not  seen  his  neighbor's  faults,  or,  when  he  saw  them, 
the  sight  had  to  reach  him  through  so  much  sun- 
shine of  his  own  that  they  did  not  strike  him  so 
much  as  faults  to  blame,  but  rather  as  reasons  for  a 
deeper  and  a  tenderer  love. 

KINDNESS. 

Kindness  has  converted  more  sinners  than  zeal, 
eloquence,  or  learning;  and  these  three  last  have 
never  converted  anyone  unless  they  were  kind  also. 

Few  men  can  do  without  praise,  and  there  are  few 
circumstances  under  which  a  man  can  be  praised 
without  injuring  him.  But  kindness  has  all  the  vir- 
tues of  praise  without  its  vices.  Praise  always  im- 
plies some  degree  of  condescension,  and  condescen- 
sion is  a  thing  intrinsically  ungraceful;  whereas 
kindness  is  the  most  graceful  attitude  one  man  can 
assume  toward  another.  So  here  is  a  most  impor- 
tant work  that  kindness  does.  It  supplies  the  place 
of  praise. 

Moreover,  kindness  is  infectious.  It  makes  others 
kind.  The  kindest  men  are  generally  those  who  have 
received  the  greatest  number  of  kindnesses.  A 
proud  man  is  seldom  a  kind  man.  Humility  makes 
us  kind,  and  kindness  makes  us  humble.  It  is  the 
easiest  road  to  humility,  and  infallible  as  well  as 
238 


Frederick  William  Faber 

easy.  A  kind  man  is  a  man  who  is  never  self- 
occupied.  He  is  genial;  he  is  sympathetic;  he  is 
brave. 

Kind  thoughts  are  rarer  than  either  kind  words 
or  kind  deeds.  They  imply  a  great  deal  of  thinking 
about  others.  This  in  itself  is  rare.  But  they  imply 
also  a  great  deal  of  thinking  about  others  without 
the  thoughts  being  criticisms.  This  is  rarer  still. 
It  seems  to  me  that  our  thoughts  are  a  more  true 
measure  of  ourselves  than  our  actions  are.  They 
are  not  under  the  control  of  human  respect.  It  is 
not  easy  for  them  to  be  ashamed  of  themselves. 
They  have  no  witnesses  but  God. 

Kind  thoughts,  for  the  most  part,  imply  a  low 
opinion  of  self.  They  are  an  inward  praise  of 
others,  and  because  inward,  therefore  genuine.  The 
kind-thoughted  man  has  no  rights  to  defend,  no 
self-importance  to  push.  He  finds  others  pleasanter 
to  deal  with  than  self ;  and  others  find  him  so  pleas- 
ant to  deal  with  that  love  follows  him  wherever  he 
goes.  Kind  interpretations  are  imitations  of  the 
merciful  ingenuity  of  the  Creator  finding  excuses 
for  his  creatures.  Have  we  not  always  found  in  our 
past  experience  that  on  the  whole  our  kind  interpre- 
tations were  truer  than  our  harsh  ones  ? 

A  man  is  very  much  himself  what  he  thinks  of 

others.    Even  a  well-founded  suspicion  more  or  less 

degrades  a  man.    He  is  unavoidably  the  worse  man 

in  consequence  of  having  entertained  it.    Virtue 

16  239 


Honey  from  Many  Hives 

grows  in  us  under  the  influence  of  kindly  judg- 
ments, as  if  they  were  its  nutriment.  But  in  the 
case  of  harsh  judgments  we  find  we  often  fall  into 
the  siri  of  which  we  have  judged  another  guilty. 

Above  all  things  the  practice  of  kind  thoughts  is 
our  main  help  to  that  complete  government  of  the 
tongue  which  we  all  so  much  covet.  The  interior 
beauty  of  a  soul  through  habitual  kindliness  of 
thought  is  greater  than  our  words  can  tell.  To  such 
a  man  life  is  a  perpetual  bright  evening,  with  all 
things  calm,  and  fragrant,  and  restful. 

Kind  words  are  the  music  of  the  world.  There  is 
hardly  a  power  on  earth  equal  to  them.  It  is  by 
voice  and  words  that  men  mesmerize  each  other. 
Happiness  and  kindness  go  together.  The  double 
reward  of  kind  words  is  the  happiness  they  cause 
in  others  and  the  happiness  they  cause  in  ourselves. 
Is  there  any  happiness  in  the  world  like  the  happi- 
ness of  a  disposition  made  happy  by  the  happiness 
of  others?    There  is  no  joy  to  be  compared  with  it. 

We  become  kinder  by  saying  kind  words.  A 
kind-worded  man  is  a  genial  man;  and  geniality  is 
power.  Geniality  is  the  best  controversy.  Satire 
will  not  convert  men.  Hell  threatened  very  kindly 
is  more  persuasive  than  a  biting  truth  about  a  man's 
false  position. 

We  may  put  down  clever  speeches  as  the  first  and 
greatest  difficulty  in  the  way  of  kind  words.  A  man 
who  lays  himself  out  to  amuse  is  never  a  safe  man 
240 


Frederick  Wilijam  Faber 

to  have  for  a  friend  or  even  for  an  acquaintance.  He 
is  not  a  man  whom  anyone  really  loves  or  respects. 
He  is  never  innocent.  He  is  forever  jostling  charity 
by  the  pungency  of  his  criticisms,  and  wounding 
justice  by  his  revelation  of  secrets. 

The  grass  of  the  field  is  better  than  the  cedars  of 
Lebanon.  It  feeds  more,  and  it  rests  the  eye  better 
— that  thymy,  daisy-eyed  carpet,  making  earth 
sweet,  and  fair,  and  homelike.  Kindness  is  the  turf 
of  the  spiritual  world,  whereon  the  sheep  of  Christ 
feed  quietly  beneath  the  Shepherd's  eye.  Kindness 
is  the  occupation  of  the  whole  man  by  the  atmos- 
phere and  spirit  of  heaven. 

241 


Honey  from  Many  Hives 

EDWARD  MEYRICK  GOULBURN- 

In  barest  outline  the  salient  facts  of  Dr.  Goul- 
burn's  life  are  as  follows:  Born  1818;  educated  at 
Eton  and  Oxford,  where  he  graduated  in  1839;  or- 
dained deacon  in  1842,  and  priest  in  1843;  elected 
Fellow  of  Merton  College,  1843 ;  curate  of  Holywell, 
Oxford,  1841-50;  head-master  of  Rugby  School, 
1850-58;  prebendary  of  St.  Paul's,  1858;  one  of  her 
majesty's  chaplains,  and  vicar  of  St.  John's,  Pad- 
dington,  London,  1859-66;  Dean  of  Norwich,  1866- 
89.  He  received  the  degree  of  D.C.L.  in  1850,  and 
of  D.D.  in  1856.    He  died  May  3,  1897. 

His  writings  have  been  very  numerous,  and  very 
highly  valued.  The  four  from  which  the  following 
extracts  are  taken  are  these :  Thoughts  on  Personal 
Religion,  being  a  treatise  on  the  Christian  Life  in 
its  tzvo  chief  elements,  Devotion  and  Practice;  The 
Pursuit  of  Holiness,  a  sequel  to  Thoughts  on  Per- 
sonal Religion,  being  designed  to  carry  the  reader 
somewhat  further  onzvard  in  the  Spiritual  Life;  An 
Introduction  to  the  Devotional  Study  of  the  Holy 
Scriptures,  and  The  Idle  Word,  short  religious  es- 
says upon  the  Gift  of  Speech  and  its  Employment 
in  Conversation.  They  have  all  passed  through 
many  editions  (the  first  one  about  twenty),  and  be- 
cause of  their  exceeding  clearness  and  simplicity  of 
style,  as  well  as  sound,  sensible  counsel,  have  been 
widely  useful.  Dean  Goulburn  is  one  of  the  very 
242 


Edward  Meyrick  Goulburn 

few  in  the  present  generation  who  by  their  solid 
services  to  the  cause  of  rehgion  deserve  to  be  ranked 
with  the  great  spiritual  masters  of  the  past,  whom 
it  is  clear  that  he  has  closely  studied. 


DO    ALL    FOR  GOD. 


First,  before  you  go  forth  to  your  daily  task,  es- 
tablish your  mind  thoroughly  in  the  truth,  that  all 
the  lawful  and  necessary  pursuits  of  the  world  are  so 
many  departments  of  God's  great  harvest  field,  in 
which  he  has  called  Christians  to  go  forth  and  labor 
for  him.  Let  us  regard  them  all  as,  at  least,  if  noth- 
ing more,  wheels  of  the  great  world-system  whose 
revolutions  are  bringing  on  the  second  advent  and 
kingdom  of  Christ.  Then,  imagining  yourself  for 
a  moment  under  no  obligation  to  pursue  your  par- 
ticular calling,  undertake  it  with  the  deliberate  and 
conscious  intention  of  furthering  his  work  and  will. 
Choose  it  with  your  whole  will  as  the  path  in  which 
he  would  have  you  to  follow  him,  and  the  task  to 
which  he  has  called  you.  Consecrate  it  to  him  by  a 
few  moments  of  secret  prayer,  imploring  him  to  take 
it  up  w^ith  the  great  scheme  of  his  service,  and  to 
make  it  all,  humble,  weak,  and  sinful  as  it  is,  instru- 
mental in  furthering  his  designs.  Then  put  your 
hand  to  it  bravely,  endeavoring  to  keep  before  the 
mind  the  aim  of  pleasing  him  by  diligence  and  zeal. 
Imagine  Jesus  examining  your  work  as  he  will  do 

243 


Honey  from  Many  Hives 

at  the  last  day,  and  strive  that  there  may  be  no  flaw 
in  it;  that  it  may  be  thoroughly  well  executed,  both 
in  its  outer  manner  and  inner  spirit.  At  the  begin- 
ning and  end  of  every  considerable  action  renew  the 
holy  intention  of  the  morning. 

DO   ALL   IN    GOD. 

Endeavor  to  make  your  heart  a  little  sanctuary 
in  which  you  may  continually  realize  the  presence  of 
God,  and  from  which  unhallowed  thoughts,  and 
even  vain  thoughts,  must  carefully  be  excluded. 

What  we  recommend,  and  what  is,  surely  attain- 
able, is  the  mere  consciousness  that  God's  eye  is 
upon  us.  Just  as  no  speaker  for  a  moment  forgets, 
or  can  forget,  that  the  eyes  of  his  audience  are  upon 
him,  and  this  does  not  interfere  with  the  most  active 
operations  of  mind,  so  with  the  presence  of  God. 
It  is  to  be  secured  in  the  same  way  by  which  all  other 
results  in  the  spiritual  life  are  obtained — by  trustful, 
expectant,  sanguine  prayer  and  effort.  We  should 
call  the  attention  definitely  to  God's  presence,  as 
occasion  offers,  at  the  necessary  breaks  or  periods  in 
our  work,  and  occasionally  mingle  with  the  act  of 
recollection  two  or  three  words  of  secret  prayer 
which  may  suggest  themselves.  And  it  will  be  found 
in  course  of  time  that  the  constant  recurrence  of  the 
thoughts  to  God  will  pass  into  an  instinctive  con- 
sciousness of  his  presence,  and  that  the  mind  will 
acquire  a  tendency  to  gravitate  toward  him  at  all 
244 


Edward  Meyrick  Goulburn 

times,  which  will  operate  easily  and  naturally  as 
soon  as  it  is  relieved  of  the  strain  which  worldly 
affairs  put  upon  it. 

interruptions. 

Are  you  a  firm  believer  in  the  providence  of  God  ? 
Do  you  believe  that  the  whole  of  your  affairs — 
trivial  as  well  as  great,  irregular  as  well  as  in  the 
ordinary  course — are  under  his  absolute,  daily, 
hourly  supervision  and  control?  that  nothing  can 
possibly  arise  to  you  or  any  other  which  is  not  fore- 
seen by  him,  brought  by  him  within  the  circle  of  his 
great  plan?  that  the  little  incidents  of  each  day,  as 
well  as  the  solemn  crises  of  life,  are  his  ordering? 
Then  you  admit  that  the  occurrences  of  each  day, 
however  unlooked-for,  however  contrary  to  expecta- 
tion, are  God-sent,  and  those  which  affect  you  sent 
specially  and  with  discrimination  to  yourself. 

There  is  many  a  man  who  says,  'T  will  conform 
myself  to  the  general  indications  of  God's  will  made 
to  me  by  his  word;"  comparatively  few  who  say,  "I 
will  conform  myself  to  the  special  indications  of 
God's  will  made  to  me  by  his  providence."  Why 
so  few? 

Here  then  lies  the  real  remedy  for  the  uneasiness 
of  mind  which  is  caused  by  interruptions.  View 
them  as  part  of  God's  loving  and  wise  plan  for  your 
day,  and  try  to  make  out  his  meaning  in  sending 
them.    When  in  your  hour  of  morning  devotion  you 

245 


Honey  from  Many  Hives 

distribute  your  time  beforehand  (as  it  is  in  every 
way  wise  and  proper  to  do)  let  it  always  be  with  the 
proviso  that  the  said  arrangement  shall  be  subject 
to  modifications  by  God's  plan  for  you  as  that  plan 
shall  unfold  itself  hour  by  hour  to  your  apprehen- 
sions. The  radical  fault  of  our  nature,  be  it  re- 
membered, is  self-will;  and  we  little  suspect  how 
largely  self-will  and  self-pleasing  may  be  at  the  bot- 
tom of  plans  and  pursuits  which  still  have  God's 
glory  and  the  furtherance  of  his  service  for  their 
professed  end. 

Suppose  the  mind  to  be  well  grounded  in  the  truth 
that  God's  foresight  and  forearrangement  embrace 
all  which  seems  to  us  an  interruption — that  in  this 
interruption  lies  awaiting  us  a  good  work  in  which 
it  is  part  of  his  eternal  counsel  that  we  should  walk, 
or  a  good  frame  of  mind  which  he  wishes  us  to 
cultivate;  then  we  are  forearmed  against  surprises 
and  contradictions;  we  have  found  an  alchemy 
which  converts  each  unforeseen  and  untoward  oc- 
currence into  gold;  and  the  balm  of  peace  distills 
upon  our  heart,  though  we  be  disappointed  of  the 
end  which  we  had  proposed  to  ourselves.  Let  us 
seek  to  grasp  the  true  notion  of  providence ;  for  in  it 
there  is  peace  and  deep  repose  of  soul. 

PURITY    OF    INTENTION. 

Perfect  purity  of  intention  is  the  highest  spiritual 
state,  a  state  which  probably  the  holiest  man  has 
246 


Edward  Meyrick  Goulburn 

never  reached,  but  to  which  all  real  children  of  God 
are  in  different  measures  approximating.  Our  de- 
fectiveness of  intention  should  be,  and  may  be,  by 
self-examination,  and  careful  attention  and  prayer, 
remedied.  Let  the  motives  as  well  as  the  actions  be 
scrutinized  in  self-examination.  Ask:  "Should  I 
have  done  this,  or  done  it  with  equal  zeal,  had  no  eye 
of  man  been  upon  me?  Should  I  have  resisted  this 
temptation  if  there  had  been  no  check  upon  me  from 
human  law  or  public  opinion  ?  Should  I  have  acted 
thus  faithfully  and  conscientiously  without  the 
stimulus  of  human  praise?"  Let  us  cultivate  par- 
ticularly, and  strive  to  acquit  ourselves  well  in,  those 
actions  of  the  Christian  life  which  are  in  their  nature 
private,  and  cannot  come  abroad.  For  example, 
private  prayer  and  private  study  of  the  Scriptures. 
Exercises  such  as  these  are  more  or  less  a  satisfac- 
tory test  of  religious  character,  because  they  are  in- 
capable of  being  prompted  by  human  respect.  And 
we  may  apply  the  same  remark  to  all  the  ordinary 
actions  and  commonplace  business  of  life,  which 
must  be  transacted  by  all  in  the  same  way,  and  may 
be  transacted  by  the  Christian  with  a  spiritual  in- 
tention. What  does  growing  in  grace  mean  but  that 
this  spiritual  intention  should  lengthen  its  reach — 
should  extend  itself  more  and  more  to  every  corner 
of  our  life? 

The  meeting  all  calls  upon  us,  however  humble, 
with  the  thought  that  they  come  to  us  in  the  way 

247 


Honey  from  Many  Hives 

of  God's  providence,  and  are  indications  of  the 
quarter  in  which  he  would  have  us  direct  our  ener- 
gies, is  a  great  means  of  purifying  our  intention, 
and  so  of  advancing  in  spirituahty.  For  nobody  is 
aware  what  is  going  on  in  our  hearts  when  we  meet 
these  calls  in  a  devout  spirit;  our  friends  only  see  us 
doing  commonplace  things,  which  others  do,  and 
give  us  no  credit.  But  in  meeting  such  calls  we 
have  praise  of  God,  w4io,  like  a  good  Father,  marks 
with  a  smile  of  approbation  the  humblest  efforts  of 
his  children  to  please  him. 

To  live  holily  is  nothing  else  than,  in  everything 
we  do,  to  act  from  a  single  desire  to  please  God  out 
of  love  to  him,  and  from  no  other  aim  whatever. 

HATREiD    OF    EVIL. 

By  way  of  testing  the  affections  of  our  hearts  to- 
ward God  let  us  ascertain  how  we  are  disposed 
toward  his  opposite — evil.  To  hate  evil  is  some- 
thing far  more  than  merely  to  shun  or  avoid  it.  If 
we  do  'not  hate  impurity,  sicken  at  the  sight  and 
thought  of  it,  and  turn  away  with  disgust,  it  is  out 
of  the  question  that  we  can  love  God,  who  is  purity. 
It  is  quite  possible  not  to  be  implicated  personally  in 
sin  and  yet  to  treat  it,  when  witnessed  or  heard  of 
in  others,  with  levity  and  indifference.  There  can 
be  no  question  that,  if  a  man  were  in  a  perfect  moral 
state,  moral  evil  would  affect  his  mind  as  sensibly, 
and  in  as  lively  a  manner — would,  in  short,  be  as 
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Edward  Meyrick  Goulburn 

much  of  an  affliction  to  him  as  pain  is  to  his  phys- 
ical frame.  Our  Lord  Jesus  Christ  not  only  loathed 
the  grosser  forms  of  evil,  but  he  flung  from  him 
with  abhorrence  every  unspiritual  suggestion,  such 
as  that  once  made  to  him  by  the  apostle  Peter,  to 
decline  the  cross  and  consult  his  own  ease. 

Love,  as  a  Christian  grace,  is  an  altogether  dif- 
ferent thing  from  many  qualities  which  usurp  its 
name.  A  different  thing  from  that  easy  pliability  of 
will  which  is  called  good  nature,  but  which  in  fact 
resolves  itself  into  indolence  and  languor  of  charac- 
ter. On  the  contrary,  in  all  real  love  there  is 
strength,  strength  of  will  and  strength  of  character. 
In  all  real  love  there  is  wrapped  up  hatred  against 
that  evil  which  counteracts  goodness.  Generally 
speaking,  the  truest  Christians  have  in  them  the 
greatest  force  of  character.  There  must  be  resolute- 
ness to  obtain  the  prize.  The  salt  of  decision  and 
energy  must  be  mixed  with  the  oil  of  love.  Again, 
Christian  love  is  a  A^ery  different  thing  from  that 
indifference  to  theological  error  which,  in  these  lati- 
tudinarian  days,  too  often  apes  its  manners  and 
mimics  its  phraseology.  In  lesser  (or  doubtful) 
points,  not  affecting  the  vitality  of  God's  truth,  our 
maxim  must  be  tolerance  to  the  very  utmost;  nay 
(more  than  tolerance),  a  catholic  acknowledgment 
of  whatever  is  good  and  wise  in  other  Christian 
Churches.  But  where  the  error  mutilates  the  vital 
parts  of  the  truth,  there  love  can  only  appear  in  its 

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form  of  hatred  of  evil.  It  is  a  very  serious  breach 
of  love  to  pay  compliments  to  false  doctrine.  Our 
blessed  Lord  and  his  apostles  never  did  so. 

LOVE    OF    OUR    NEIGHBOR. 

What  we  are  required  to  love  in  our  neighbor  is 
the  image  of  God  in  him.  Every  soul  has  a  frag- 
ment of  this  image  in  its  lowest  depth,  though  it 
may  be  overlaid  by  all  manner  of  rubbish — infirm- 
ity, imperfection,  frivolity,  sin.  The  true  Christian 
studies  the  happy  art  of  making  the  most  of  every- 
one with  whom  he  is  thrown  in  contact — of  recog- 
nizing in  each  soul  and  of  eliciting  from  it  that 
feature  of  heart  and  mind  in  which  stands  the 
relationship  of  that  particular  soul  to  God.  It  is  this 
true  self  of  our  neighbor  that  we  are  required  to  love. 
We  are  not  required  to  love  infirmities  or  imperfec- 
tions; nay,  we  could  not  do  so  if  required;  for  in- 
firmities and  imperfections  are  naturally  repelling. 
God  must  hate  sin  in  its  every  form;  between  him 
and  insincerity,  untruthfulness,  peevishness,  petu- 
lance, ill-temper — above  all,  perhaps,  between  him 
and  selfishness — there  must  be  an  eternal  antipathy. 
And  yet  nothing  is  more  certain  than  that,  while 
God  hates  my  selfishness  and  untruthfulness,  he 
deeply  and  tenderly  loves  iiic  with  an  individualiz- 
ing love.  And  he  would  have  me  love  my  neighbor 
exactly  as  he  loves  me;  fastening  my  regard  upon 
his  true  self,  upon  the  feature  of  God's  image  which 
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Edward  Meyrick  Goulburn 

is  reflected  in  his  soul,  and  bearing  with  his  infirmi- 
ties out  of  this  esteem  for  the  true  self. 

Our  love  of  our  neighbor  must  be  brought  to 
practical  tests.  Are  we  doing  anything  to  help  him  ? 
making  sacrifices  for  him,  of  money,  or  time,  or 
pleasures?  It  is  an  excellent  spiritual  precept,  when- 
ever a  good  desire  springs  up  in  our  heart,  to  stereo- 
type and  make  it  permanent;  in  other  words,  to 
bring  the  good  desire  to  good  effect  by  an  effort  in 
that  direction.  Secondly,  our  prayers  for  others 
furnish  a  good  practical  test  as  to  the  genuineness 
of  the  love  we  bear  them.  What  approach  are  we 
making  to  the  great  model  of  the  Lord's  Prayer, 
which  does  not  contain  any  petition  exclusively  di- 
rected to  our  own  wants  ?  Do  we  pray  for  others  at 
all  ?  And,  if  we  do,  is  this  exercise  considered  by  us 
merely  as  an  ornamental  appendage  to  our  other 
prayers,  but  as  in  no  wise  essential  to  their  accepta- 
bility with  God?  Seek  to  make  your  prayers  for 
others  specific,  so  far  as  your  knowledge  of  their 
character  and  circumstances  allows.  Pray  for  them 
sympathetically.  And  pray  for  this  sympathy,  while 
you  endeavor,  by  careful  consideration  of  their 
case,  to  excite  it  within  yourself.  Our  efforts  for 
others,  whether  of  prayer  or  benevolence,  are  not 
lost.  If  they  are  not  benefited  by  them  zve  are:  in 
increase  of  light,  and  power,  and  comfort,  in  whis- 
pers of  mercy  and  peace,  they  return  again  into  our 
bosom. 

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how  to  work. 

Do  your  work  under  the  eye  of  the  heavenly  Mas- 
ter, and  look  up  in  his  face  from  time  to  time  for 
his  help  and  blessing ;  an  internal  colloquy  with  him 
ever  and  anon,  so  far  from  being  a  distraction,  will 
be  a  furtherance.  For  no  work  can  in  any  high 
sense  prosper  which  is  not  done  in  a  bright,  elastic 
spirit;  and  there  is  no  means  of  keeping  the  spirit 
bright  and  elastic  but  by  keeping  it  near  to  God. 
Another  point  is,  never  to  allow  ourselves  to  think 
of  our  work  as  a  distraction  or  a  hindrance  to  piety. 
Regard  it  in  its  true  light  morally  and  spiritually. 

But  the  most  important  point  of  advice  in  an  age 
like  ours,  when  men  in  all  conditions  of  life  are 
overweighted  with  work,  and  in  a  country  like  ours, 
whose  inhabitants  are  so  little  meditative  and  so 
constitutionally  busy,  is  to  aim  rather  at  doing  well 
what  we  do  than  at  getting  through  much.  Francis 
of  Sales  thought  that  the  great  bane  of  the  spiritual 
life  in  most  men  is  that  eagerness  and  undue  activity 
of  the  natural  mind  which  leads  to  precipitancy  and 
hurry.  The  remedy  is  to  recommend  the  work  to 
God  and  humbly  ask  his  blessing  and  his  aid,  as  we 
may  do  with  the  utmost  confidence  if  the  work  be 
really  that  which  his  providence  has  assigned  to  us ; 
then,  resolutely  to  refuse  to  attend  to  more  than  one 
thing  at  a  time,  and  to  let  everything  else  drop  till 
that  one  thing  is  done.  Other  things  must  wait. 
Some  of  them  we  shall  be  able  probably  to  do  by  and 


Edward  Meyrick  Goulburn 

by.  Not  a  few  of  them  will  do  themselves.  And 
some  of  them,  may  be,  we  shall  have  to  leave  un- 
done. Let  us  not  be  disquieted.  If  the  spirit  of  the 
doer  have  been  right  all  will  be  well.  If  we  could  do 
our  work  in  a  brighter  and  less  anxious  spirit  it 
would  wear  us  less.  It  is  worry,  not  work,  that 
wears. 

FAITH    IN    GOD. 

What  is  faith?  It  may  be  defined  as  the  faculty 
by  which  we  realize  unseen  things,  the  faculty  of 
spiritual  touch.  Faith  is  the  only  faculty  which 
grasps  the  unseen,  which  brings  it  home  to  us 
and  gives  it  a  living  power,  so  that  we  have  such 
a  conviction  of  its  reality  as  to  live  under  its  influ- 
ence. 

When  directed  toward  God  or  Christ  faith  takes 
the  form  of  trust.  But  how  can  we  trust  a  person 
without  a  high  conception  of  his  character?  Seek, 
then,  to  feed  and  nourish  in  your  mind  great  con- 
ceptions of  him  with  whom  you  have  to  do.  Ex- 
pand and  exalt  your  notions  of  him  by  every  means 
in  your  power.  Large  and  exalted  conceptions  of 
God  are  the  spring  of  all  virtue. 

We  may  know  him  in  part  from  his  creation. 
Consider  the  lilies  of  the  field,  and  the  fowls  of  the 
air.  Why,  because  superior  edification  and  clearer 
light  are  to  be  had  from  our  own  Bible,  are  we  to 
look  down  upon  the  edification  and  light  which  are 
to  be  derived  from  the  Bible  of  the  Gentiles?    Might 

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Honey  from  Many  Hives 

we  not  on  the  same  principle  neglect  the  Old  Testa- 
ment because  the  New  is  of  superior  importance  ? 

The  life  of  true  religion,  then,  is  an  experi- 
mental knowledge,  a  heart-knowledge,  of  God — 
such  a  thorough  appreciation  of  the  excellence  and 
beauty  of  his  character  as  really  contents  and  satis- 
fies the  soul,  even  when  earthly  sources  of  happiness 
fail.  The  knowledge  of  God  is  gained,  as  the  knowl- 
edge of  man  is  gained,  by  living  much  with  him. 
If  we  only  come  across  a  man  occasionally,  and  in 
public,  and  see  nothing  of  him  in  his  private  and 
domestic  life,  we  cannot  be  said  to  know  him.  All 
the  knowledge  of  God  which  many  professing 
Christians  have  is  derived  from  a  formal  salute 
which  they  make  to  him  in  their  prayers,  when  they 
rise  up  in  the  morning  and  lie  down  at  night.  While 
this  state  of  things  lasts  no  great  progress  in  the 
Christian  life  can  possibly  be  made.  No  progress 
would  be  made  even  if  they  were  to  offer  stated 
prayers  seven  times  a  day  instead  of  twice.  But  try 
to  draw  down  God  into  your  daily  work;  consult 
him  about  it ;  offer  it  to  him  as  a  contribution  to  his 
service;  ask  him  to  help  you  in  it;  ask  him  to  bless 
it ;  do  it  as  to  the  Lord,  and  not  unto  men ;  refer  to 
him  in  your  temptations;  go  back  at  once  to  his 
bosom  when  you  are  conscious  of  a  departure  from 
him ;  in  short,  walk  hand  in  hand  with  God  through 
life,  dreading  above  all  things  to  quit  his  side,  and 
assured  that  as  soon  as  you  do  so  you  will  fall  into 
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Edward  Meyrick  Goulburn 

mischief  and  trouble ;  seek  not  so  much  to  pray  as  to 
hve  in  an  atmosphere  of  prayer,  hfting  up  your 
heart  momentarily  to  him  in  varied  expressions  of 
devotion  as  the  various  occasions  of  life  may 
prompt,  adoring  him,  thanking  him,  resigning  your 
will  to  him  many  times  a  day,  and  more  or  less  all 
day ;  and  you  shall  thus,  as  you  advance  in  this  prac- 
tice, as  it  becomes  more  and  more  habitual  to  you, 
increase  in  that  knowledge  of  God  which  fully  con- 
tents and  satisfies  the  soul. 

Again,  it  is  obvious  that  the  knowledge  of  God 
of  which  we  speak  may  be  obtained  from  studying 
his  mind  as  it  is  given  us  in  the  Holy  Scriptures. 
We  may  be  said  to  know  an  author  when  we  have 
so  carefully  and  constantly  read  his  works  as  to  im- 
bibe his  spirit.  There  is  a  study  of  Scripture  which 
is  analogous  to  ejaculatory  prayer — not  a  stated 
study  (though  of  course  the  stated  study  of  it  may 
not  be  neglected),  but  a  study  which  inweaves  the 
Word  into  the  daily  life  of  the  Christian,  a  rumina- 
tion which  can  be  carried  on  without  book,  and 
which  is  more  or  less  continual. 

Again,  the  discipline  of  life  will  very  much  con- 
tribute toward  the  knowledge  of  God.  Those  who 
desire  to  have  a  practical  and  experimental,  as  dis- 
tinct from  a  speculative,  knowledge  of  him  will 
study  him  in  these  his  dealings;  they  will  try  to  dis- 
cern the  lesson  of  every  part  of  their  own  experi- 
ence, if  haply  it  may  teach  them  something  of  him 
17  255 


Honey  from  Many  Hives 

with  whom  they  have  to  do,  and  will  thus  have  his 
wisdom,  power,  and  love  impressed  upon  them  in  a 
way  in  which  nothing  short  of  experience  can 
impress. 

THE    MORTIFICATION    OF   OUR    MEMBERS. 

First,  it  should  be  deeply  considered  what  it  is 
that  has  to  be  mortified  in  us — that  it  is  the  affection 
to  created  good,  not  in  one  particular  shape,  but  in 
all  its  forms.  The  first  step,  therefore,  to  be  taken 
by  him  who  would  exercise  a  wise  mortification  is 
to  consider  deeply  in  what  form  or  forms  of  earthly 
good  he  is  naturally  disposed  to  place  his  happiness ; 
what  forms  yield  him,  constituted  as  he  is,  most 
comfort,  most  gratification.  Whatever  it  be — hu- 
man esteem,  luxurious  ease,  sympathy,  the  gratifi- 
cation of  ambition,  amusement — there  let  him 
exercise  a  jealous  watchfulness  over  himself;  there 
let  him  mortify  his  will.  To  mortify  the  will  is  often 
a  far  greater  cross  than  to  inflict  the  severest  pen- 
ance on  the  body.  There  let  him  lay  by  force  re- 
strictions upon  himself,  sometimes  sharply  refusing 
all  indulgence  to  the  propensity,  however  in  itself 
innocent,  never  at  any  time  giving  it  too  free  a  rein. 
The  more  intensely  a  man  realizes  unseen  and  eter- 
nal things  the  more  he  can  afford  to  dispense  with 
the  things  that  are  seen  and  are  temporal.  Morti- 
fication is  not  an  end  in  itself,  it  is  but  a  means  to 
an  end — that  end  being  the  springing  up  in  our 
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Edward  AIeyrick  Goulburn 

hearts  of  a  fountain  of  eternal  joy.  And  therefore 
to  cultivate  a  taste  for  spiritual  enjoyment,  and  to 
place  one's  contentment  and  satisfaction  more  and 
more  exclusively  in  the  contemplation  of  God  and 
in  communion  with  him,  is  the  way  to  grow  in  the 
spirit  of  mortification,  without  which  spirit  the  bare 
acts  of  it  have  little  or  no  value. 

EMOTION    AND    AFFECTION. 

-  The  true  life  of  the  soul  is  in  its  affections,  not  in 
its  emotions.  Emotions  are  impossible  (according 
to  the  law  of  our  minds)  except  at  a  crisis  and 
moment  of  convulsion.  And  he  who  seeks  for  them 
under  ordinary  circumstances  will  run  the  risk  of 
making  his  religion  morbid.  There  are  two  safe 
signs,  in  our  normal  spiritual  life,  that  we  love 
Christ.  One  is  confidence.  The  habit  of  exposing 
the  contents  of  the  heart  to  Christ,  of  referring  all 
our  actions  to  his  will,  of  commending  all  our 
troubles  to  his  care,  and  all  our  difficulties  to  his 
direction;  the  realizing  him  as  being  by  our  side, 
always  sympathizing,  always  inviting  our  confi- 
dence, always  ready  and  willing  to  help  us;  the 
being  sincere  in  all  our  dealings  with  him,  and  per- 
fectly single-minded  in  seeking  to  know  his  will — 
this  is  one  great  test  of  love  for  him,  which,  if  really 
found  in  us  in  a  small  degree,  is  worth  a  large 
amount  of  high-flown  feeling. 

And  the  second  test  is  that  we  seek  to  please  him. 

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To  attempt  to  please  Christ  is  not  only  to  act  in  com- 
pliance with  the  general  indications  of  his  will  which 
are  made  to  us  in  his  Word,  but  to  be  on  the  watch 
for  opportunities  of  doing  him  service,  and  to  em- 
brace those  opportunities  whenever  they  arise;  it 
is  to  be  guided  by  his  eye,  as  well  as  by  the  express 
directions  of  his  voice,  and  to  find  in  the  sense  of  his 
favor  and  approving  smile  the  strongest  stimulus  to 
duty.  Whoever  feels  and  acts  thus  toward  him 
must  love  him,  however  little  of  sensible  emotion 
he  may  experience.  Emotion  may  be  defined  as 
affection  quickened  by  a  crisis.  But  then  it  is  not 
at  all  essential  to  the  existence  or  genuineness  of  an 
affection  that  it  should  be  thus  quickened. 

The  will  is  the  sphere  in  which  all  genuine  love 
for  Christ  displays  itself.  "If  ye  love  me,  keep  my 
commandments,"  Christ  says.  Your  love  for  me 
must  be  an  affection  of  the  will ;  it  must  be  a  moral 
choice  of  me  In  preference  to  sin  and  the  world,  and 
must  show  itself  In  embracing  my  will  both  by  ac- 
tive obedience  and  passive  submission.  It  must  be 
grounded  upon  a  perception  of  my  excellence  and  of 
the  benefits  received  from  me,  and  must  enable  you 
to  find  In  the  single-minded  effort  to  please  me  a 
satisfaction  purer,  higher  than  is  to  be  found  in  any 
earthly  gratifications,  and  of  a  different  order. 

Reader,  how  far  does  your  love  for  Christ  reside 
in  the  will,  in  the  judgment  and  moral  sense?  Do 
you  live  much  with  him,  and  love  to  live  with  him, 
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!Edward  Meyrick  Goulburn 

in  thought  and  in  prayer?  Do  you  honor  him  by 
drawing  him  into  use  in  all  his  offices  of  grace? 
Can  you  yield  up  your  will  into  his  hands,  to  choose 
for  yourself  nothing  else  than  he  chooses  for  you? 
Does  the  satisfaction  of  trying  to  please  him  excel 
every  other  in  a  certain  high  and  pure  flavor  ?  These 
are  the  questions  which  must  determine  the  genuine- 
ness of  our  love  for  him.  And  genuine  love  is  the 
only  safe  evidence  of  genuine  faith  in  him.  And  on 
faith  in  him  is  suspended  our  salvation. 

WHAT    SHUTS    CHRIST    FROM    US? 

What  is  it  which  occupies  the  room  in  our  hearts 
which  he  seeks?  Two  things  principally,  under 
which  all  others  will  fall:  first,  self-will,  and  then 
confidence  in  the  creature  for  happiness. 

The  least  trace  of  self-will  excludes  pro  tanto  God 
and  his  working  from  the  soul.  Absolute  surrender 
to  his  will  and  word  in  everything  is  the  only  con- 
dition on  which  the  Lord  will  take  up  his  abode  in 
the  depth  of  the  soul,  and  give  to  the  heart  that 
calm  and  repose  which  only  his  presence  can  give. 
There  is,  alas !  many  a  will  which  does  not  sit  loose 
upon  its  pivot,  but  is  fixed  in  the  quarter  to  which 
its  natural  inclinations  point,  and  which  moves  not, 
therefore,  when  the  breath  of  God's  Spirit  seeks  to 
turn  it.  There  are  many  Christians  who  have  not 
that  delicate  sensibility  to  God's  inspirations  which 
he  loves  to  find  in  a  soul,  and  which,  when  he  does 

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find  it,  enables  him  to  do  many  mighty  works 
therein. 

As  a  man  increases  in  earnest  love  to  Christ,  a 
delicate  tact  grows  up  within  him,  a  spiritual  in- 
stinct, which  teaches  him  (without  any  book)  what 
he  ought  to  say  and  do,  and  what  he  had  better 
avoid  on  each  particular  occasion.  God's  children 
know  the  meaning  of  his  eye.  They  know,  by  the 
glance  he  gives  them,  what  path  he  would  have  them 
pursue,  and  what  avoid.  He  never  leaves  them 
without  an  interior  indication  of  his  will,  if  they 
have  but  one  desire,  that  of  pleasing  him.  And  why 
these  indications  are  so  rarely  made  is  that  God  sees 
people  are  not  quite  disposed  to  accept  them,  not 
prepared  in  all  things  to  move  in  the  direction  indi- 
cated. The  soul  must  be  empty  of  self-will  before 
God  can  work  in  it. 

Confidence  in  the  creature  for  happiness.  Who 
shall  say  (without  very  special  grace  and  an  extraor- 
dinary measure  of  divine  illumination)  how  far 
his  affection  is  set  upon  the  earthly  blessings  with 
which  his  cup  is  crowned?  It  is  but  too  easy  to  de- 
ceive ourselves  in  this  matter  while  the  earthly  bless- 
ings remain  with  us.  If  God  sees  the  affections  of 
trust  and  love  twining  too  closely  around  the  crea- 
ture, in  very  faithfulness  to  us  he  must  tear  them 
away,  and  cause  a  painful  bleeding  of  the  heart. 
The  only  way  to  keep  our  earthly  treasures,  on  the 
assumption  that  we  are  God's  true  people,  is,  while 
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Edward  Meyrick  Goulburn 

we  thankfully  hold  them  of  God,  to  mortify  all  un- 
due attachment  to  them,  and  sternly  to  refuse  to 
idolize  them. 

There  can  be  no  blessing  without  a  risk.  How 
long  it  is  before  a  soul  can  perfectly  unlearn  trust  in 
the  creatures !  Does  it  ever  completely  unlearn  this 
trust,  while  life  lasts,  and  while  the  body  of  sin  and 
death  clogs  it?  I  suppose  not.  We  must  learn  the 
art  of  tasting  the  various  blessings  with  which  God 
crowns  our  cup  without  being  engrossed  or  taken 
up  with  them,  without  suffering  them  to  quench  the 
high  aspirations  of  our  soul  after  communion  with 
God.  This  is  a  lesson  which  it  takes  long  practice, 
much  self-control,  and  great  discipline  of  God's 
providence  and  Spirit  to  teach. 

PEACE   OF    MIND   AND   HEART. 

Peace  is  a  very  sensitive  guest,  apt  to  take  flight 
at  the  slightest  affront.  We  shall  never  know  what 
it  is  to  live  in  peace  until  we  know  what  it  is 
to  live  thoroughly  in  the  present,  rather  than  in 
the  past  or  the  future.  We  must  restore  to  their 
right  places  and  functions  the  acquiescence  and  the 
forward  impulse  which  there  are  in  our  nature;  be 
easily  satisfied  as  regards  our  condition,  so  as  not 
to  indulge  a  wish  for  the  change  of  it;  be  deeply 
dissatisfied  with  the  little  we  know  of  God  and  of 
ourselves,  and  the  miserably  little  we  do  for  him. 
Let  our  whole  care  be  to  serve  God  in  the  present 

261 


Honey  from  Many  Hives 

moment  of  our  lives,  being  anxious  for  nothing. 
Deal  with  a  fruitless  anxiety  just  as  you  would  deal 
with  an  impure  or  a  resentful  motion  of  the  heart. 
Shut  the  door  on  it  at  once,  and  with  one  or  two 
short  ejaculatory  prayers  rouse  the  will  and  turn 
the  thoughts  in  a  different  direction.  Having  made 
known  your  wishes  to  God  in  prayer,  and  begged 
him  to  deal  in  the  matter,  not  according  to  your 
shortsighted  views,  but  as  seems  best  to  his  wisdom 
and  love,  leave  it  with  him.  If  prudence  and  caution 
dictate  that  anything  should  be  done  to  avert  the 
evil  you  anticipate,  or  bring  the  blessing  you  desire, 
do  it,  and  then  think  no  more  of  the  subject.  Fruit- 
less thinking  is  just  so  much  waste  of  that  mental 
and  spiritual  energy  every  atom  of  which  you  need 
for  your  spiritual  progress.  It  is  also  a  "positive 
breach  of  God's  precept,  "Be  anxious  for  nothing." 
Try  to  realize  God's  presence ;  the  realizing  it  ever 
so  little  has  a  wonderfully  soothing  and  calming 
influence  on  the  heart.  Say  secretly :  ''The  Lord  is 
in  his  holy  temple  (his  temple  of  the  inner  man)  ; 
keep  silence,  O  my  heart,  before  him."  The  mind 
wants  steadying  and  setting  right  many  times  a  day. 
It  resembles  a  compass  placed  on  a  rickety  table ;  the 
least  stir  of  the  table  makes  the  needle  swing  round 
and  point  untrue.  Let  it  settle,  then,  till  it  points 
aright.  Be  perfectly  silent  for  a  few  moments, 
thinking  of  Jesus ;  there  is  an  almost  divine  force  in 
silence.  Drop  the  thing  that  worries,  that  excites, 
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Edward  Meyrick  Goulburn 

that  interests,  that  thwarts  you;  let  it  fall,  like  a 
sediment,  to  the  bottom,  until  the  soul  is  no  longer 
turbid,  that  you  may  serve  God  with  a  quiet  mind. 
We  cannot  serve  him  with  a  turbid  one ;  it  is  a  mere 
impossibility.  The  Spirit  cannot  make  communica- 
tions to  a  soul  in  a  turbulent  state,  stormy  with 
passion,  rocked  by  anxiety,  or  fevered  with  indigna- 
tion. Not  until  the  wind,  the  earthquake,  and  the 
fire  have  subsided  can  God's  still  small  voice  be 
heard  communing  with  man  in  the  depths  of  his 
soul.  Thus  composing  ourselves  from  time  to  time, 
setting  the  mind's  needle  true,  we  shall  little  by  little 
approximate  toward  that  devout  frame  which  binds 
the  soul  to  its  true  center,  even  while  it  travels 
through  worldly  business,  worldly  excitements, 
worldly  cares. 

DEVOTIONAL  USE  OF  SCRIPTURE. 

The  established  ordinance  through  which  God  ad- 
dresses man  is  the  Holy  Scripture.  Its  general 
character  evinces  the  necessity  of  meditation  for 
those  who  desire  to  use  it  aright.  The  Scripture  is 
rather  a  book  of  principles  than  of  rules,  of  examples 
than  of  precepts;  it  is  essentially  an  unsystematic 
book.  Hence  the  right  use  of  it  must  involve  effort 
and  exertion.  From  the  examples  a  moral  must  be 
drawn.  Never  read  the  Scripture  narrative  without 
asking  yourself  what  practical  lessons  are  to  be  de- 
rived from  it.    From  the  rule,  where  a  rule  is  given, 

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Honey  from  Many  Hives 

the  reader  must  apply  himself  to  gather  the  principle. 
And,  again,  rules  must  be  framed  from  principles. 
As  men  are  in  general  constituted,  rules,  specific, 
strict,  and  stringent,  are  absolutely  necessary  to 
progress  in  the  spiritual  life. 

Meditation  on  Scripture  need  not  be  limited  to  set 
times,  but  may  be  carried  on  profitably  in  any  hour 
of  solitude,  and  whenever  the  mind  is  not  otherwise 
engaged.  Possibly  at  some  interval  during  the  day 
you  may  be  alone.  Have  recourse  then  to  the  pas- 
sage of  Scripture  which  you  have  previously  lodged 
in  your  mind,  and  ask  yourself  seriously,  as  in  the 
sight  of  God,  what  practical  lessons  it  is  designed 
to  teach,  what  bearing  it  has  upon  your  spiritual 
welfare.  At  first  you  will  find  it  difficult  to  prevent 
the  thoughts  from  flying  off  to  other  topics.  The 
power  of  fixing  the  mind  is  only  to  be  gained  by 
habit.  Perhaps  a  little  effort  of  the  fancy  may  here 
lend  us  some  assistance.  During  a  solitary  walk, 
or  at  any  other  period  of  leisure,  imagine  that,  when 
you  return,  you  will  be  called  upon  to  address  an 
audience  on  the  subject  which  you  propose  for  medi- 
tation. It  wonderfully  disentangles  all  difficulties 
to  consider  how  we  could  make  plain  to  other  minds 
the  truth  which  is  thus  beset  to  our  own. 

The  plan  of  a  meditation  on  Holy  Scripture: 
First,  endeavor  to  realize  the  presence  of  God  ac- 
cording to  that  conception  of  this  great  truth  which 
best  suits  your  own  mind.  Feel  that  he  is  here. 
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Edward  Meyrick  Goulburn 

Secondly,  call  upon  God  as  an  essential  condition 
of  success,  to  inspire  you  with  holy  thoughts,  and  to 
bless  them  to  your  spiritual  profit  and  growth  in 
grace  for  Christ's  sake.  Do  it  very  briefly,  but  with 
great  earnestness.  Thirdly,  open  the  passage  of 
Scripture  which  is  to  form  the  subject  of  medita- 
tion; or  repeat  it  mentally.  Fourthly,  the  Bible  (in 
the  original,  if  you  know  the  language  sufficiently 
well  to  make  it  available)  being  opened  at  the  pas- 
sage, picture  to  yourself  the  circumstances  by  an 
effort  of  the  imagination.  Fifthly,  the  circumstances 
having  been  pictured,  next  comes  the  exercise  of  the 
understanding  upon  the  words.  We  reflect  upon 
them,  turn  them  over  in  our  mind,  endeavor  to  make 
out  what  they  teach,  what  doctrine  is  wrapped  up  in 
them,  and  what  duty.  Sixthly,  next  follows  the 
exercise  of  the  affections  and  the  will,  incomparably 
the  most  important  part  of  the  whole  meditation. 
In  this  consists  the  practical  application  of  the  little 
sermon  to  your  own  heart,  in  the  absence  of  which 
it  is  useless,  or  in  some  respects  worse  than  useless. 
It  will  be  a  good  plan  to  allow  any  feeling  which 
stirs  within  you,  as  you  regard  the  truths  of  the 
passage,  to  express  itself  in  prayer.  Conclude  all 
by  an  exercise  of  the  will,  that  is,  by  one  or  more 
resolutions.  It  has  been  recommended  also,  before 
quitting  the  subject  altogether,  to  pick  out  some  one 
sentiment  which  has  pleased  us  most,  and  to  charge 
the  memory  with  it  during  the  remainder  of  the  day, 

.265 


Honey  from  Many  Hives 

so  that  it  may  continually  be  recalled  to  mind  at  in- 
tervals, and  be  like  a  fragrant  flower  plucked  from 
the  garden  and  worn  in  the  girdle,  whose  odor  re- 
freshes us  amid  the  dust  and  turmoil  of  life.  This 
last  is  the  precept  of  the  devout  Francis  de  Sales, 
whose  method  of  meditation  we  have  followed. 

PROPER    FUNCTION    OF    WORDS. 

What  is  the  proper  function  of  words,  the  end  for 
which  they  were  given,  by  fulfilling  which  they  be- 
come good  and  escape  the  censure  of  being  idle 
words?  The  first,  and  perhaps  the  lowest,  end  of 
words  is  to  carry  on  the  business  of  life.  The  second 
end  is  to  refresh  and  entertain  the  mind.  The, 
world's  wisest  men  have  mingled  mirth  with  ear- 
nestness; they  have  not  gone  about  with  starched 
visage,  prim  manner,  or  puritanical  grimace.  By 
way  of  preserving  pure  this  offspring  of  the  heart's 
merriment  three  cautions  should  be  rigidly  ob- 
served :  First,  from  all  our  pleasantry  must  be  ban- 
ished any,  even  the  remotest,  allusion  to  impurity, 
which  forms  the  staple  of  much  of  this  world's  wit. 
Secondly,  all  such  sarcasms  as  hurt  another  person, 
wound  his  feelings,  and  give  him  unnecessary  pain, 
are  absolutely  forbidden  by  the  law  of  Christian 
love.  Thirdly,  all  such  pleasantries  as  bring  any- 
thing sacred  into  ridicule — or,  without  bringing  it 
actually  into  ridicule,  connect  with  it,  in  the  minds 
of  others,  ludicrous  associations,  so  that  they  can 
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Edward  Meyrick  Goulburn 

never  see  the  object  or  hear  the  words  without  the 
ludicrous  observation  being  presented  to  them — are 
carefully  to  be  eschewed. 

A  desire  of  gaining  instruction  is  one  of  the  first 
dispositions  with  which  we  must  engage  in  conver- 
sation, if  we  desire  to  make  it  profitable,  nay,  even 
entertaining,  to  both  parties.  Let  it  be  considered  a 
fixed  and  ascertained  truth  that  your  neighbor,  how- 
ever he  may  be  inferior  to  you  in  some  points  of 
station  and  attainment,  is  able  to  impart  to  you  some 
information  which  you  do  not  possess.  This  is  not 
a  fancy;  it  is  a  real  truth.  Let  us,  therefore,  when 
either  casually  or  by  design  we  enter  into  company, 
set  ourselves  to  the  finding  out  what  that  something 
is.  Make  an  effort  to  extract,  from  those  with 
whom  the  occasions  of  life  bring  you  into  contact, 
that  portion  of  useful  knowledge  which  out  of  the 
common  stock  they  have  appropriated  to  themselves. 

Idle  words  are  forbidden  by  the  Saviour.  But  by 
this  he  means  useless  words,  conducive  neither  to 
instruction  nor  to  innocent  entertainment — words 
having  no  salt  of  wit  or  wisdom  in  them;  flat,  stale, 
dull,  and  unprofitable;  thrown  out  to  while  away  the 
time,  to  fill  up  a  spare  five  minutes ;  words  that  are 
not  consecrated  by  any  seriousness  of  purpose  what- 
ever, that  contribute  nothing  either  to  the  carrying 
en  of  the  necessary  business  of  life,  or  harmless 
amusement,  or  to  the  lower  or  higher  forms  of  in- 
struction, or  to  the  glory  of  Almighty  God. 

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Honey  from  Many  Hives 

It  is  every  man's  duty,  as  it  ought  to  be  esteemed 
every  man's  privilege,  to  say  a  word  for  God  in 
society  wherever  such  a  word  may  be  discreetly  and 
properly  introduced;  to  be  faithful  with  his  more 
intimate  friends  in  representing  their  defects  of 
character  and  conduct;  to  be  thankful  himself  for 
receiving  such  representations;  and  ever  to  be  on 
the  watch  to  arrest  an  opportunity  for  profitable 
conversation. 

MISCELLANEOUS    COUNSELS. 

The  greatest  saints  who  ever  lived,  whether  under 
the  old  or  new  dispensation,  are  on  a  level  which  is 
quite  within  our  reach.  The  same  forces  of  the 
spiritual  world  which  were  at  their  command,  and 
the  exertion  of  which  made  them  such  spiritual 
heroes,  are  open  to  us  also.  Why  should  we  not  fol- 
low them,  even  as  they  followed  God  and  Christ? 
The  reason  is  not  to  be  sought  in  any  disadvantages 
under  which  we  labor  in  comparison  with  them.  It 
is  not  that  holiness  was  originally  more  congenial  to 
their  nature  than  to  ours.  It  can  be  nothing  but  that 
laggardness  of  wall,  that  indifference  to  high  moral 
aims,  that  want  of  spiritual  energy,  that  cheerful  ac- 
quiescence in  the  popular  standard  of  religion  which 
has  caused  many  a  soul  when  'Sveighed  in  the  bal- 
ances" to  be  ''found  wanting,"  to  be  counted  un- 
worthy of  the  calling  and  the  kingdom  of  God. 

If  we  would  bestow  our  efforts  in  the  spiritual 
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Edward  Meyrick  Goulburn 

life  well  and  wisely  we  need  not  so  much  seek  to 
do  something  religious  as  to  do  ordinary  things 
in  a  religious  manner,  cultivating  high  and  loving 
thoughts  of  God  while  we  do  our  work,  and  seeking 
to  do  it  well,  where  no  eyes  are  upon  us,  from  the 
view  of  pleasing  him;  and  in  all  services  to  our  fel- 
low-men thinking  of  the  image  of  God  which  lies 
hidden  and  overlaid  with  rubbish  in  their  souls,  as 
in  ours,  and  of  the  enormous  price  of  Christ's  blood, 
which  was  paid  down  for  all,  showing  how  high 
must  have  been  God's  estimation  of  each  of  them. 
We  shall  never  regret  any  amount  of  pains  taken  in 
doing  common  things  as  unto  the  Lord,  and  in  striv- 
ing to  evince  love  to  him  by  means  of  them. 

The  great  question  is  whether,  after  every  fall,  the 
will  recovers  its  spring  and  elasticity,  and  makes  a 
fresh  start  with  new  and  more  fervent  prayer  and 
resolve.  In  order  to  any  great  attainment  in  the 
spiritual  life  there  must  be  an  indomitable  resolve  to 
try  and  try  again,  and  still  to  begin  anew  amidst 
much  failure  and  discouragement.  It  is  by  a  con- 
stant series  of  new  starts  that  the  spiritual  life  is 
carried  on. 

To  be  right  in  the  practical  department  of  the 
Christian  life  is  summed  up  in  these  three  things :  to 
work  devoutly,  to  fight  manfully,  and  to  suffer 
patiently. 

Resolve  to  know  much  of  the  inward  life  of  re- 
ligion.    Cultivate  in  every  possible  way  a  spirit  of 

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Honey  from  Many  Hives 

private  devotion.  Determine  to  know  the  power  of 
prayer  as  distinct  from  its  form.  Practice  more  and 
more  in  all  companies  and  under  all  circumstances 
the  thought  of  the  presence  of  God.  Seek  more  and 
more  to  throw  a  spiritual  meaning  and  significance 
into  your  pursuit;  to  do  it  more  simply  and  exclu- 
sively from  the  motive  of  pleasing  God,  and  less 
from  all  other  motives.  Try,  by  a  holy  intention,  to 
give  even  to  the  more  trifling  actions  of  the  day  a  re- 
ligious value.  Let  self  occupy  as  little  as  possible  of 
your  thoughts.  Care  much  for  God's  approval,  and 
comparatively  little  for  the  impression  you  are  mak- 
ing on  others.  Thus  you  will  feed  the  inward  light 
with  oil,  and  it  will  shine. 

Specific  resolutions  are  of  the  greatest  service  in 
the  spiritual  life.  They  must  be  framed  upon  the 
knowledge  of  our  weak  pointsand  besetting  sins;  and 
it  is  well  every  morning  to  draw  up  one  or  more  of 
them  after  a  foresight  of  the  temptations  to  which 
we  are  liable  to  be  exposed.  Nothing  is  so  likely  to 
destroy  that  recollectedness  of  mind  which  is  the 
very  atmosphere  of  the  spiritual  life  as  unexpected 
incidents  for  which  we  are  in  no  wise  prepared,  and 
which  often  stir  in  us  sudden  impulses  of  almost  un- 
controllable feeling.  Let  us  arm  ourselves  for  them, 
so  far  as  possible,  by  a  holy  resolution,  which  will 
take  Its  shape  from  the  peculiar  nature  of  the  temp- 
tation offered — a  resolution,  perhaps,  to  busy  our- 
selves in  some  useful  work,  and  so  divert  the  mind, 
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Edward  Meyrick  Goulburn 

or  to  give  a  soft  answer  which  turns  away  wrath,  or 
to  repeat  secretly  a  verse  of  some  favorite  hymn,  or 
only  to  cast  a  mental  glance  on  Christ  crucified, 
which  indeed  is  the  most  sovereign  remedy  against 
temptation  known  in  the  spiritual  world. 

If  the  Christian  in  every  part  of  his  active  work 
for  God  sets  God  before  him;  if  he  is  very  jealous  of 
the  purity  of  his  motives;  if  he  is  diligent  in  ejacula- 
tory  prayer ;  if,  even  in  the  little  crosses  and  annoy- 
ances of  the  day,  he  regards  the  will  of  God  who 
sends  them,  and  takes  them  accordingly  with  sweet- 
ness and  buoyancy  of  spirit;  if  he  cultivates  the  habit 
of  allowing  the  objects  of  nature  and  passing  events 
to  remind  him  of  spiritual  truth,  and  lead  his  mind 
upward;  if,  in  short,  he  turns  each  incident  of  life 
into  a  spiritual  exercise,  and  extracts  from  each  a 
spiritual  good — then  he  is  cultivating  the  internal 
life,  while  he  engages  in  the  external;  and  while,  on 
the  one  hand,  he  is  expending  the  oil  of  grace,  he  is, 
on  the  other,  laying  in  a  fresh  stock  of  it  in  his  oil- 
vessels. 

18  ^71 


Honey  from  Many  Hives 


A  DOZEN  WORTHIES* 

Besides  the  eight  writers  to  each  of  whom,  for 
reasons  that  seemed  to  us  sufficient,  we  have  given 
considerable  space  there  are,  of  course,  very  many 
others  whose  stores  of  instructive  counsel  or  expe- 
rience might  readily  be  drawn  upon  to  any  extent. 
But  we  have  thought  best  to  limit  our  further  ex- 
tracts to  twelve  authors,  all  of  them  loved  and  prized 
by  multitudes  and  deserving  to  be  introduced  to 
those  not  yet  familiar  with  their  fame.  Space  per- 
mits us,  much  to  our  regret,  to  afford  in  each  case 
only  a  taste  of  the  quality  of  the  volume  in  question, 
but  these  tastes  will  be  in  themselves  helpful,  and 
will  serve  the  additional  purpose  of  making  many 
acquainted  with  good  books  to  which  their  attention 
might  not  otherwise  be  drawn.  We  shall  present 
them  in  the  order  of  their  age.  Hence  will  come 
first 

"the  confessions  of  ST.  AUGUSTINE.^^ 

This  is  not  the  place  for  a  delineation  either  of  the 
life  or  the  writings  of  this  great  man,  so  prominent 
among  the  fathers  of  the  Church.  Born  at  Tagaste, 
in  Numidia,  November  13,  354,  he  died  at  Hippo,  in 
northern  Africa,  of  which  place  he  had  been  for 
thirty-five  years  bishop,  August  28,  430.  He  wrote 
the  Confessions  in  the  year  398,  eleven  years  after 
his  baptism  and  three  years  after  his  consecration  as 
272 


A  Dozen  Worthies 

bishop.  There  is  a  charm  and  simplicity  in  the  style 
rarely,  if  ever,  surpassed,  which  has  endeared  the 
little  book  to  great  numbers.  It  affords  also  a  pleas- 
ing insight  into  the  kind  of  life  common  in  that  far- 
distant  period.  But  since  the  treatise  relates  almost 
wholly  to  the  experiences  of  the  author  previous  to 
conversion,  his  struggles  with  Manichsean  error  and 
licentious  vice  before  his  deliverance  from  these  toils 
of  Satan,  it  is  not,  as  a  whole,  very  profitable  for 
ordinary  perusal.  His  object  apparently  was  to  illus- 
trate the  goodness  and  forbearance  of  God  in  bring- 
ing him,  despite  manifold  mistakes,  infirmities,  and 
sins,  to  a  blessed  haven  of  rest,  that  others  might  be 
strengthened  against  despair.  Many  translations 
of  it  from  the  original  Latin  have  been  made  into 
various  modern  tongues,  and  many  editions  have 
been  issued  both  in  separate  form  and  in  connection 
with  the  other  works. 

The  two  sentences  most  frequently  met  in  quota- 
tion from  the  Confessions  are  these :  "Thou  madest 
us  for  thyself,  and  our  heart  is  restless  until  it  rest  in 
thee."  "Give  what  thou  enjoinest,  and  enjoin  what 
thou  wilt;  for  too  little  doth  he  love  thee  who  loves 
anything  with  thee  which  he  loveth  not  for  thee." 

The  account  which  he  gives  of  his  conversion  is 
exceedingly  beautiful,  and  with  this  extract  we  must 
now  be  contented : 

"Thou,  Lord,  didst  turn  me  round  toward  myself, 
taking  me  from  behind  my  back  where  I  had  placed 

273 


Honey  from  Many  Hives 

me,  unwilling  to  observe  myself,  and  setting  me  be- 
fore my  face  tliat  I  might  see  how  foul  I  was,  how 
crooked  and  defiled,  bespotted  and  ulcerous.  And 
I  beheld  and  stood  aghast;  and  whither  to  flee  from 
myself  I  found  not.  .  .  .  But  when  a  deep  consid- 
eration had  from  the  secret  bottom  of  my  soul  drawn 
together  and  heaped  up  all  my  misery  in  the  sight  of 
my  heart,  there  arose  a  mighty  storm,  bringing  a 
shower  of  tears.  ...  I  cast  myself  down,  I  know 
not  how,  under  a  certain  fig  tree,  giving  full  vent  to 
my  tears;  and  the  floods  of  mine  eyes  gushed  out  an 
acceptable  sacrifice  to  thee.  I  sent  up  these  sorrowful 
words:  How  long?  how  long,  'to-morrow  and  to- 
morrow?' Why  not  now?  why  not  this  hour  an 
end  to  my  uncleanness?  So  was  I  speaking  and 
weeping  in  the  most  bitter  contrition  of  my  heart, 
when,  lo !  I  heard  from  a  neighboring  house  a  voice, 
as  of  boy  or  girl,  I  know  not,  chanting  and  oft  re- 
peating, *Take  up  and  read;  take  up  and  read' 
(Tolle^  lege).  Instantly  my  countenance  altered,  I 
began  to  think  most  intently  whether  children  were 
wont  in  any  kind  of  play  to  sing  such  words;  nor 
could  I  remember  ever  to  have  heard  the  like.  So 
checking  the  torrent  of  my  tears  I  arose,  interpreting 
it  to  be  no  other  than  a  command  from  God  to  open 
the  book  and  read  the  first  chapter  I  should  find.  I 
seized  the  volume,  opened,  and  in  silence  read  that 
section  on  which  my  eyes  first  fell :  'Not  in  rioting 
and  drunkenness,  not  in  chambering  and  wanton- 
274 


A  Dozen  Worthies 

ness,  not  in  strife  and  envying:  but  put  ye  on  the 
Lord  Jesus  Ciirist,  and  make  not  provision  for  the 
flesh'  (Rom.  xiii,  13,  14)  in  concupiscence.  No 
further  would  I  read;  nor  needed  I.  For  instantly 
at  the  end  of  this  sentence,  by  a  light  as  it  were  of 
serenity  infused  into  my  heart,  all  the  darkness  of 
doubt  vanished  away.  .  .  .  Thence  I  go  in  to  my 
mother;  I  tell  her;  she  rejoiceth.  I  relate  in  order 
how  it  took  place;  she  leaps  for  joy,  and  triumpheth, 
and  blesseth  thee." 


WORKS  OF  JOHN  TAULER. 

Tauler  was  born  at  Strasburg  about  1290,  and 
died  there  June  16,  1361.  He  was  the  greatest 
preacher  of  his  age,  but  it  is  not  in  that  his  main 
distinction  lies.  It  is  in  his  exceptional  religious 
experience,  and  his  connection  with  that  remarkable 
band  of  Christian  men  known  as  "Friends  of  God." 
This  was  an  extensive  but  slightly  organized 
brotherhood,  scattered  over  the  upper  provinces  of 
the  Rhine  country,  composed  of  those  who  sought 
for  intimate  communion  with  heaven,  and  in  the 
midst  of  the  abounding  iniquities  of  the  times  held 
themselves  to  a  high  standard  of  personal  piety. 
They  laid  great  stress  upon  disinterested  love,  self- 
renunciation,  and  a  constant  loving  fellowship  both 
with  one  another  and  with  the  Holy  Spirit. 

Tauler  was  of  honorable  family  and  early  devoted 

275 


Honey  from  Many  Hives 

to  the  priestly  office.  At  the  age  of  eighteen  he  be- 
came a  Dominican  monk  and  went  to  Paris  to  study 
theology.  Returning  to  Strasburg,  he  began  to 
preach  with  considerable  success,  but  his  sermons 
were  not  pervaded  with  the  power  which  comes  from 
a  personal  union  with  Christ.  He  was  not  brought 
into  full  freedom  until  more  than  fifty  years  of  age. 
The  instrument  of  his  deliverance  from  the  bond- 
age of  the  law,  from  a  too  formal  piety  somewhat 
tainted  with  self-righteousness,  was  an  uneducated 
layman  named  Nicholas,  very  many  years  his  junior, 
but  well  taught  in  the  things  of  the  Spirit.  Coming 
from  Basel  to  Strasburg  to  hear  the  distinguished 
preacher,  he  speedily  detected  the  lack  in  his  expe- 
rience, and  was  enabled  to  lead  him  on  to  much 
greater  heights.  When  Tauler  had  once  been 
brought,  after  two  years'  struggles,  to  see  himself 
and  his  Saviour  in  the  true  light,  the  change  in  his 
sermons  was  immediate  and  great.  The  first  time 
that  he  opened  his  mouth  in  public  fourteen  persons 
fell  as  if  dead  under  the  power  of  the  word,  and 
nearly  thirty  others  were  so  deeply  moved  that  they 
remained  sitting  in  the  churchyard  long  after  the 
congregation  was  dismissed,  unwilling  to  move 
away.  A  great  revival  began,  both  among  those 
previously  religious  and  among  the  worldly,  a  reviv- 
al whose  influence  in  Germany  was  widespread  and 
far-reaching,  reaching  indeed  in  some  of  its  effects 
down  to  the  present  day.  The  discourses  which  his 
276 


A  Dozen  Worthies 

disciples  preserved  had  a  decided  influence  upon 
Luther,  who  was  accustomed  to  recommend  them  as 
the  best  sermons  to  be  found  in  the  German  lan- 
guage. 

For  eighteen  years  after  what  may  be  called,  per- 
haps, his  second  conversion,  Tauler  made  progress 
in  the  divine  life,  rising  to  the  place  of  highest  es- 
teem among  his  brethren  and  being  accounted  the 
holiest  of  God's  children  on  earth.  Men  came  from 
all  quarters  to  consult  him,  and  his  usefulness  con- 
tinually extended.  Nor  did  he  lack  for  persecution, 
that  supreme  testimonial  to  goodness.  He  is  every 
way  worthy  of  largest  honor  and  closest  study.  As 
one  has  well  said :  ''No  idle  contemplation  or  passive 
asceticism  finds  the  approval  of  Tauler,  but  a  life  of 
active  love  and  pity,  of  patience  and  meekness — a 
life  in  the  imitation  of  Christ.  Tauler  did  not  con- 
tradict the  doctrines  of  his  Church,  but  he  was  ani- 
mated by  an  exalted  reformatory  spirit;  his  mysti- 
cism displayed  a  free,  practical,  evangelical  tendency 
which  has  given  it  historical  importance;  and  we 
may  appropriately  retain  for  him  the  title,  early 
bestowed,  of  Doctor  Illiiininafits/' 

The  first  collected  edition  of  his  sermons  was 
printed  at  Leipsic  in  1498,  and  very  many  others 
have  followed.  An  English  translation  by  Miss 
Winkworth  was  published  at  London  in  1857,  and 
an  American  reprint,  edited  by  Dr.  Hitchcock,  was 
issued  at  New  York  in  1858.     We  shall  have  to  con- 

277 


Honey  from  Many  Hives 

fine  our  selection  from  his  writings  to  the  well- 
known  Discourse  of  Dr.  Tattler  with  a  Beggar, 
which  has  been  often  quoted  during  these  five  cen- 
turies, and  can  never  be  read  without  profit : 

"There  was  once  a  learned  man  who  longed  and 
prayed  full  eight  years  that  God  would  show  him 
some  one  to  teach  him  the  way  of  truth.  And,  on  a 
time,  as  he  was  in  a  great  longing,  it  was  said  unto 
him,  'Go  to  such  a  church  porch,  and  there  wilt  thou 
find  a  man  that  shall  show  thee  the  way  to  blessed- 
ness.' So  thither  he  went,  and  found  there  a  poor 
man,  whose  feet  were  torn  and  covered  with  dust 
and  dirt,  and  all  his  apparel  scarce  three  hellers' 
[farthings]  worth.  He  courteously  saluted  him, 
saying,  'God  give  you  a  good  morning.' 

"To  which  the  beggar  replied,  T  never  remember 
to  have  had  a  bad  morning.' 

"  'God  prosper  you,'  said  the  Doctor. 

"  'What  say  you?'  answered  the  beggar.  *I  never 
was  otherwise  than  prosperous.' 

"  'I  wish  you  all  happiness,'  replied  the  Doctor; 
'but  what  do  you  mean  by  speaking  in  this  manner?' 

"  *Why,'  said  the  poor  man, 'I  never  was  unhappy.' 

"  'God  bless  you,'  said  the  Doctor;  'explain  your- 
self, for  I  cannot  well  understand  your  meaning.' 

"  'Willingly,'  quoth  the  poor  man.     'You  wished 

me  a  good  morning,  and  I  answered  that  I  never  had 

a  bad  morning;  for  if  I  am  hungry  I  praise  God;  if 

I  suffer  cold  I  praise  God;  if  it  hail,  snow,  or  rain,  if 

278 


A  Dozen  Worthies 

the  weather  be  fair  or  foul,  I  give  praise  to  God;  if 
I  am  despised  by  all  the  world  I  still  give  praise  to 
God;  and  therefore  I  never  met  with  a  bad  morning. 
You  prayed  that  God  would  prosper  me;  to  which  I 
answered  that  I  never  was  otherwise  than  prosper- 
ous; for,  having  learned  to  live  with  God,  I  know  for 
certain  that  all  he  does  must  necessarily  be  for  the 
best;  and  therefore  whatever  happens  to  me,  by  his 
will  or  his  permission,  whether  it  be  pleasant  or  disa- 
greeable, sweet  or  bitter,  I  always  receive  with  joy 
as  coming  from  his  merciful  hand,  for  the  best,  and 
therefore  I  never  was  otherwise  than  prosperous. 
You  wished  me  also  all  happiness,  and  I,  in  like  man- 
ner, replied  that  I  had  never  been  unhappy;  for  I 
have  resolved  to  adhere  to  the  divine  will  alone,  and 
have  so  absolutely  relinquished  self-will  as  to  wuU 
always  whatever  God  wills,  and  therefore  I  was 
never  unhappy ;  for  I  never  desire  to  have  any  other 
will  than  his,  and  therefore  I  resign  my  will  entirely 
to  him/ 

'Then  said  the  Doctor,  'But  what  would  you  say 
if  it  should  be  the  will  of  this  Lord  of  majesty  to  cast 
you  down  into  the  bottomless  pit?  What  would 
you  do  then?' 

"  'How  ?'  replied  he  hastily.  'Cast  me  down  into 
the  bottomless  pit!  His  goodness  holds  him  back 
therefrom.  Yet  if  he  should  really  do  so  I  have  two 
arms  to  embrace  him  withal.  One  arm  is  true  hu- 
mility, by  which  I  am  united  to  his  most  sacred  hu- 

279 


Honey  from  Many  Hives 

manity.  The  other  is  my  right  arm  of  love,  by 
which  I  am  united  to  his  divinity.  And  with  both  I 
would  embrace  him  so  closely  and  hold  him  so  firmly 
that  he  would  be  obliged  to  go  down  with  me,  and  I 
would  much  rather  choose  to  be  in  hell  with  God 
than  in  heaven  without  him.' 

'Then  understood  the  Doctor  that  true  resigna- 
tion to  the  divine  will,  accompanied  with  profound 
humility,  is  the  shortest  way  to  God.  Having  after- 
ward asked  the  beggar  whence  he  came,  the  latter 
replied,  'From  God.' 

"  *But  where,'  said  the  master,  *did  you  find  God  ?' 

"  ^I  found  him,'  said  the  other,  'where  I  forsook 
all  creatures.' 

"  'And  where  or  with  whom  did  you  leave  God  ?' 

"  'I  left  him  with  the  clean  of  heart,  and  amongst 
men  of  good  will.' 

"  'But  I  pray  thee  tell  me  who  or  what  art 
thou!' 

"And  the  beggar  replied,  'I  am  a  king.  My  king- 
dom is  in  my  soul;  for  I  can  govern  both  my  ex- 
terior and  interior  senses  so  absolutely  that  all  the 
affections  and  forces  of  my  soul  are  in  perfect 
subjection  to  me;  which  kingdom  is  doubtless  more 
excellent  than  all  the  kingdoms  of  this  world.' 

"  'What  has  brought  you  to  this  perfection?'  in- 
quired the  Doctor. 

"And  the  other  answered,  'My  silence,  my  heaven- 
ward thoughts,  my  union  with  God.  For  I  could 
280 


A  Dozen  Worthies 

rest  in  nothing  less  than  God.     Now  I  have  found 
m}^  God  I  have  everlasting  peace  and  joy  in  him.'  "* 


'theologia  germanica." 


This  is  one  of  the  few  great  devotional  treatises  of 
the  world,  setting  forth,  as  its  title-page  says,  "Many 
fair  lineaments  of  divine  truth,  and  very  lofty  and 
lovely  things  touching  a  perfect  life."  It  was  dis- 
covered by  Luther  and  published  by  him,  for  the  first 
time,  in  1516.  He  says  in  his  preface :  "Next  to  the 
Bible  and  St.  Augustine,  no  book  hath  ever  come  into 
my  hands  whence  I  have  learned,  or  would  wish  to 
learn,  more  of  what  Cjod  and  Christ  and  man  and  all 
things  are."  Luther  esteemed  Tauler  to  be  its  au- 
thor. It  is  in  his  style  and  contains  his  sentiments, 
but  it  is  now  considered  more  probable  that  it  orig- 
inated at  a  little  later  date  than  Tauler's  time,  and 
was  written  by  some  other  member  of  the  class  to 
which  he  belonged.  It  was  the  practice  of  these 
"Friends  of  God"  to  conceal  their  names  as  much 
as  possible  when  they  wrote,  lest  the  desire  for  fame 
should  mingle  in  their  endeavors  to  be  useful. 

No  fewer  than  seventeen  editions  appeared  during 

*  We  have  followed  mainly  the  version  given  in  Francis  of  Sales's  Intro- 
duction to  a  Devout  Life^  where  it  is  taken  from  The  Works  of  J.  Thau- 
lert'us,  D.D.,  printed  at  Paris,  1623,  and  is  called  "A  Conference  on  the 
Means  of  Attaining  Christian  Perfection."  Whittier's  poem  "  Tauler  "  is 
a  description  of  the  same  incident. 

281 


Honey  from  Many  Hives 

the  lifetime  of  Luther,  and  up  to  the  present  day  it 
has  continued  to  be  the  favorite  handbook  of  devo- 
tion in  Germany,  as  well  as  being  widely  circulated 
in  other  lands.  Baron  Bunsen  says :  ''With  Luther 
I  rank  this  short  treatise  next  to  the  Bible,  but  unlike 
him  should  place  it  before  rather  than  after  St. 
Augustine.  This  small  but  golden  treatise  has  been 
now  for  almost  forty  years  an  unspeakable  comfort 
to  many  of  my  Christian  friends."  Its  main  theme 
is  self-renunciation,  the  laying  aside  of  our  own  will 
in  order  to  the  accomplishment  of  the  divine.  It 
dwells  upon  the  intimate  union  possible  between  God 
and  man  through  love,  enlightenment,  the  practice 
of  virtue,  and  the  cheerful  endurance  of  trials. 
Charles  Kingsley  says :  ''To  those  who  really  hunger 
and  thirst  after  righteousness,  and  therefore  long  to 
know  what  righteousness  is  that  they  may  keep  it; 
to  those  who  long  to  be  free  from  sin,  and  therefore 
wish  to  know  what  sin  is  that  they  may  avoid  it;  to 
those  who  cannot  help  seeing  that  the  doctrine  of 
Christ  in  every  man,  as  the  indwelling  Word  of  God, 
is  a  tenet  which  runs  through  the  whole  Bible,  this 
noble  little  book  will  recommend  itself." 

The  style  of  this  treatise  on  German  theology  is 
quite  mystical,  and  not  many  Americans  of  the  pres- 
ent day,  especially  among  the  young,  would  be  likely 
to  read  it  through  with  much  satisfaction.  We  ap- 
pend a  few  extracts,  such  as  appear  to  us  the  most 
important  from  a  practical  point  of  view,  and  from 
282 


A  Dozen  Worthies 

these  a  fair  idea  of  the  character  of  the  whole  volume 
may  be  obtained : 

"To  learn  an  art  which  thou  knowest  not  four 
things  are  needful.  The  first  and  most  needful  of 
all  is  a  great  desire  and  diligence,  and  constant  en- 
deavor, to  learn  the  art.  And  where  this  is  wanting 
the  art  will  never  be  learned.  The  second  is  a  copy 
or  example  by  which  thou  mayest  learn.  The  third 
is  to  give  earnest  heed  to  the  master  and  watch  how 
he  worketh,  and  to  be  obedient  to  him  in  all  things, 
and  to  trust  him  and  follow  him.  The  fourth  is  to 
put  thine  own  hand  to  the  work,  and  to  practice  it 
with  all  industry.  But  where  one  of  these  four  is 
wanting  the  art  will  never  be  learned  and  mastered. 
So  likewise  is  it  with  this  preparation  to  be  possessed 
with  the  Spirit  of  God." 

''No  one  can  be  made  perfect  in  a  day.  A  man 
must  begin  by  denying  himself  and  willingly  forsak- 
ing all  things  for  God's  sake,  and  must  give  up  his 
own  will,  and  all  his  natural  inclinations,  and 
separate  and  cleanse  himself  thoroughly  from  all 
sins  and  evil  ways.  After  this  let  him  humbly  take 
up  the  cross  and  follow  Christ." 

"A  true  lover  of  God  loveth  him  alike  in  having 
and  in  not  having,  in  sweetness  and  bitterness,  in 
good  or  evil  report  and  the  like,  for  he  seeketh  only 
the  honor  of  God,  and  not  his  own,  either  in  spiritual 
or  natural  things.  Therefore  he  standeth  alike 
unshaken  in  all  things." 

283  , 


Honey  from  Many  Hives 

''All  disobedience  is  contrary  to  God,  and  nothing 
else.  In  truth,  no  thing  is  contrary  to  God ;  no  crea- 
ture nor  creature's  work,  nor  anything  that  we  can 
name  or  think  of,  is  contrary  to  God,  or  displeasing 
to  him,  but  only  disobedience  and  the  disobedient 
man.  In  short,  all  that  is  is  well-pleasing  and  good 
in  God's  eyes,  saving  only  the  disobedient  man." 

"The  man  who  is  truly  godlike  complaineth  of 
nothing,  but  of  sin  only.  And  sin  is  simply  to  de- 
sire or  will  anything  otherwise  than  the  one  perfect 
good  and  the  one  eternal  will,  or  to  wish  to  have  a 
will  of  one's  own." 

"Sin  is  to  will,  desire,  or  love  otherwise  than  as 
God  doth.  Things  do  not  thus  will,  desire,  or  love; 
therefore  things  are  not  evil,  all  things  are  good." 

"Union  with  God  is  brought  to  pass  in  three  ways, 
to  wit,  by  pureness  and  singleness  of  heart,  by  love, 
and  by  the  contemplation  of  God." 

"Be  assured  he  who  helpeth  a  man  to  his  own  will 
helpeth  him  to  the  worst  that  he  can." 

"Time  is  a  paradise  and  outer  court  of  heaven, 
and  therein  there  is  only  one  tree  forbidden,  that  is, 
self-will." 

"There  is  nothing  more  precious  to  God  or  more 
profitable  to  man  than  humble  obedience.  In  his 
eyes  one  good  work  wrought  from  true  obedience  is 
of  more  value  than  a  hundred  thousand  wrought 
from  self-will,  contrary  to  obedience." 

"He  who  is  truly  a  virtuous  man  would  not  cease 
284 


A  Dozen  Worthies 

to  be  so  to  gain  the  whole  world;  yea,  he  would 
rather  die  a  miserable  death.  To  him  virtue  is  its 
own  reward,  and  he  is  content  therewith,  and  would 
take  no  treasure  or  riches  in  exchange  for  it." 


^^THE  SPIRITUAL  COMBAT.'' 


The  Spiritual  Combat,  which  has  for  its  motto  the 
words  of  St.  Paul,  "A  man  is  not  crowned  except  he 
strive  lawfully,"  was  the  production  of  Lorenzo 
Scupoli,  an  Italian  monk  of  the  order  of  the  Thea- 
tines.  He  was  born  in  the  city  of  Otranto, 
about  1530,  and  died  at  Naples  in  1610.  After  an 
active  social  life  in  populous  cities  he  was  driven  into 
retirement  by  some  shocking  calumny,  the  exact 
nature  of  which  is  not  known,  and  there,  in  quiet, 
patient  meditation,  this  little  book  was  born.  It  at- 
tained immediately  an  enduring  popularity,  and  has 
been  blessed  to  great  multitudes  of  the  choicest 
spirits  of  the  earth.  While  the  author  yet  lived  it 
had  been  spread  abroad  in  fifty  editions  and  had  been 
translated  into  many  languages.  In  one  hundred 
and  ninety  years  there  were  tw^o  hundred  and  sixty 
editions,  and  all  the  tongues  of  Europe,  as  well  as 
some  in  Asia,  had  received  it.  It  was  the  favorite 
companion  of  Francis  of  Sales,  of  all  human  books 
his  guide  to  holiness,  doing  more  than  anything  else 
to  mold  and  fashion  that  marvelous  saint.  He  calls 
Scupoli  ''my  master  in  all  the  exercises  of  the  inward 

285 


Honey  from  Many  Hives 

life."  He  carried  the  book  in  his  pocket  for  eighteen 
years,  reading  daily  some  portion  of  it,  and  never  re- 
reading it,  he  says,  without  profit.  Its  style  is  very 
simple  and  concise.  It  contains — including  the  sup- 
plements, wherein  are  '"Maxims  for  the  guidance 
of  a  soul  that  wishes  to  love  Jesus  Christ  perfectly," 
and  a  treatise  on  "Inward  Peace" — sixty-one  short 
cl:apters.  It  is  a  capital  manual  for  those  who  wish 
to  make  themselves  masters  in  the  art  of  godly  liv- 
ing. The  following  selections  are  all  we  can  make 
room  for: 

"I  will  give  thee  two  rules,  by  observing  which 
thou  wilt  live  in  this  wicked  world  in  as  much  quiet 
as  possible.  One  is  that  thou  strive  with  all  dili- 
gence to  close  the  door  of  thy  heart  more  and  more 
against  desires.  For  desire  is  the  upright  beam  of 
the  cross,  and  of  disquiet,  which  will  be  heavy  in 
proportion  to  the  greatness  of  the  desire.  And  if 
the  desires  be  many,  many  will  be  the  beams  pre- 
pared for  many  crosses.  Then  when  difficulties  and 
hindrances  come,  so  that  the  desire  is  not  fulfilled, 
behold  the  transverse  beam,  the  cross  of  the  cross,  to 
which  the  desiring  soul  is  nailed.  Whoso,  then, 
wishes  not  for  the  cross,  let  him  give  up  the  desire; 
for  so  soon  as  he  gives  it  up  he  will  have  come  down 
from  the  cross.     There  is  no  other  remedy. 

"The  other  rule  is  this :  When  thou  art  annoyed 
and  offended  by  others,  do  not  let  thy  mind  dwell 
upon  them,  or  on  such  thoughts  as  these :  'that  they 
286 


A  Dozen  Worthies 

ought  not  so  to  have  treated  thee,  who  they  are,  or 
who  they  think  themselves  to  be,'  and  the  Hke.  For 
all  this  is  fuel,  and  a  kindling  of  anger  and  wrath 
and  hatred.  But  in  such  cases  turn  instantly  to  the 
strength  and  commands  of  God,  that  thou  mayest 
know  what  thou  oughtest  to  do,  and  that  thy  error 
be  not  greater  than  theirs." 

"Everything  which  befalls  us  comes  from  God 
for  our  good,  and  we  may  profit  by  it.  And  though 
some  of  these  (such  as  our  own  failings,  or  those  of 
others)  cannot  be  said  to  be  of  God,  who  willeth  not 
sin,  yet  are  they  from  him,  in  that  he  permits  them, 
and  though  able  to  hinder  them  hinders  them  not." 

"In  all  things  make  it  a  general  rule  to  keep  thy 
wishes  so  far  removed  from  every  other  object  that 
they  may  aim  simply  and  solely  at  its  true  and  only 
end,  that  is,  the  will  of  God.  For  in  this  way  will 
they  be  well  ordered  and  righteous ;  and  thou,  in  any 
contrary  event  whatsoever,  wilt  be  not  only  calm 
but  contented;  for,  as  nothing  can  happen  without 
the  Supreme  Will,  thou,  by  willing  the  same,  wilt 
come  at  all  times  both  to  will  and  to  have  all  that 
happens  and  all  that  thou  desirest." 

"As  we  should  do  our  utmost  to  recover  our  peace 
of  mind  when  we  have  lost  it,  so  we  must  learn  that 
there  is  nothing  which  ought  to  take  it  away  or  ever 
disturb  it.  Be  assured  that  all  disquiet  is  displeas- 
ing in  his  sight;  for  be  it  what  it  may  it  is  never  free 
from  imperfection,  and  always  springs  from  some 
19  287 


Honey  from  Many  Hives 

evil  root  of  self-love.  For  the  disquiet  thou  feelest 
on  account  of  thy  sin  comes  not  from  having  of- 
fended God,  but  from  having  injured  thyself.  If 
when  thou  fallest  thou  art  so  saddened  and  dis- 
quieted as  to  be  tempted  to  despair  of  advancing  and 
doing  well,  this  is  a  sure  sign  that  thou  trustest  in 
thyself  and  not  in  God.  Consider  that  all  these  dis- 
quieting things  and  such  like  evils  are  not  real  evils, 
though  outwardly  they  seem  so,  nor  can  they  rob  us 
of  any  real  good,  but  are  all  ordered  or  permitted  by 
God  for  righteous  ends." 

"Consider  that  not  only  do  all  the  works  which 
thou  hast  done  fall  short  of  the  light  which  has  been 
given  thee  to  know  them,  and  the  grace  to  execute 
them,  but  also  that  they  are  very  imperfect,  and  but 
too  far  removed  from  that  pure  intention,  and  due 
diligence  and  fervor,  with  which  they  should  be 
done,  and  which  should  ever  accompany  them." 

*^The  exercise  of  doing  all  things  with  the  single 
aim  of  pleasing  God  alone  seems  hard  at  first,  but 
will  become  plain  and  easy  by  practice,  if  with  the 
warmest  affections  of  the  heart  we  desire  God  alone 
and  long  for  him  as  our  onlyand  most  perfect  good." 

"We  are  wont  to  pray  most  perfectly  by  placing 
ourselves  silently  in  the  presence  of  God,  darting 
from  time  to  time  sighs  unto  him,  turning  our  eyes 
to  him  with  a  heart  longing  to  please  him,  and  with 
a  quick  and  burning  desire  that  he  would  help  us  to 
love  him  purely,  to  honor  and  serve  him." 
288 


A  Dozen  Worthies 

"The  aim  of  the  whole  hfe  of  the  Christian  who 
wills  to  become  perfect  must  be  a  striving  to  form 
the  habit  of  daily  forgetting  self  more  and  more,  and 
accustoming  himself  not  to  do  his  own  will,  that  so 
he  may  do  all  things  as  moved  thereto  by  the  sole 
will  of  God,  in  order  to  please  and  honor  him." 

"Study  to  do  some  one  act  with  as  great  fullness 
of  will  and  purity  of  heart  as  if  in  it  alone  consisted 
all  perfection,  and  the  whole  pleasure  and  honor  of 
God." 

"Happen  what  may,  remain  thou  ever  steadfast 
and  joyful  in  humble  submission  to  his  divine 
providence." 

"The  key  which  unlocks  the  secrets  of  the  spiritual 
treasury  is  the  knowing  how  to  deny  thyself  at  all 
times  and  in  all  things." 

"Purpose  in  all  things  to  do  wdiat  thou  canst  and 
oughtest  to  do;  be  indifferent  and  resigned  to  all 
that  may  follow  out  of  thyself." 

"Speak  as  little  as  may  be  of  thy  neighbor,  or  of 
anything  that  concerns  him,  unless  an  opportunity 
offers  to  say  something  good  of  him." 

"Let  everything  be  a  means  of  leading  thee  to 
God,  and  let  nothing  hinder  thee  on  the  way." 


''^RELIGIO    MEDICI."'' 


Sir    Thomas    Browne,    the    author    of    Religio 
Medici,  or  The  Faith  of  a  Physician,  was  born  in 

289 


Honey  from  Many  Hives 

London  in  1605,  and  died  at  Norwich  in  1682.  He 
was  knighted  by  King  Charles  II  in  1671,  on  the 
occasion  of  his  visit  to  Norwich.  The  Httle  book 
which  has  chiefly  perpetuated  his  name  and  fame, 
though  he  composed  several  others,  was  written 
about  the  year  1636,  simply  for  his  own  satisfaction. 
The  manuscript,  however,  was  passed  from  hand  to 
hand  among  his  friends,  and  one  of  the  many  copies 
made  was  surreptitiously  published  in  1642.  This 
compelled  Dr.  Browne  to  bring  out  an  authorized 
and  corrected  edition  in  the  following  year,  and  a 
Latin  version,  issued  in  1644,  carried  the  name  of 
the  author  throughout  Europe  with  almost  unparal- 
leled rapidity,  translations  being  at  once  made  into 
French,  German,  Dutch,  and  Italian. 

The  book  contains  an  account  of  the  author's 
opinions  and  feelings  on  moral  and  religious  sub- 
jects, and  has  been  greatly  admired  and  enjoyed  by 
very  many  from  that  day  to  this.  The  style  is  strik- 
ingly original,  and  has  a  peculiar  quaint  eloquence 
which  has  commended  it  to  multitudes.  It  breathes 
a  noble  charity  and  tender  forbearance  toward  op- 
ponents, and  can  scarcely  be  read  without  profit, 
although  it  is  rather  speculative  than  spiritual,  and 
is  not  very  likely  to  be  of  much  practical  benefit  to 
the  ordinary  mind.  He  was  an  earnest  seeker  for 
knowledge,  with  a  vigorous,  independent  intellect, 
which  caused  him  to  1)e  charged  by  some  with  skep- 
ticism. But  these  charges  had  small  foundation. 
290 


A  Dozen  Worthies 

He  was  a  truly  pious  person  and  a  sincere  Christian, 
firmly  attached  to  the  Church  of  England.  We  ap- 
pend sufficient  quotations  to  give  the  reader  a  little 
idea  of  the  scope  and  quality  of  the  book : 

"I  could  never  divide  myself  from  any  man  upon 
the  difference  of  an  opinion,  or  be  angry  with  his 
judgment  for  not  agreeing  with  me  in  that  from 
which  within  a  few  days  I  should  dissent  myself." 

"At  the  sight  of  a  cross  or  a  crucifix  I  can  dis- 
pense with  my  hat,  but  scarce  with  the  thought  or 
memory  of  my  Saviour.  I  cannot  laugh  at,  but 
rather  pity,  the  fruitless  journeys  of  pilgrims,  or 
contemn  the  miserable  condition  of  friars;  for 
though  misplaced  in  circumstances,  there  is  some- 
thing in  it  of  devotion.  I  could  never  hear  the  Ave 
Maria  bell  without  an  elevation,  or  think  it  sufficient 
warrant,  because  they  erred  in  one  circumstance,  for 
me  to  err  in  all,  that  is,  in  silence  and  dumb  con- 
tempt; whilst  therefore  they  direct  their  devotions 
to  her,  I  ofifer  mine  to  God,  and  rectify  the  errors  of 
their  prayers  by  rightly  ordering  mine  own." 

"When  we  desire  to  be  informed,  it  is  good  to 
contest  with  men  above  ourselves;  but  to  confirm 
and  establish  our  opinions  it  is  best  to  argue  with 
judgments  below  our  own,  that  the  frequent  spoils 
and  victories  over  their  reasons  may  settle  in  our- 
selves an  esteem  and  confirmed  opinion  of  our  own." 

"In  expectation  of  a  better  I  can  with  patience 
embrace  this  life,  yet  in  my  best  meditations  do  often 

291 


Honey  from  Many  Hives 

desire  deatli.  I  honor  any  man  that  contemns  it,  nor 
can  I  highly  love  any  that  is  afraid  of  it.  For  a 
pagan  there  may  be  some  motives  to  be  in  love  with 
life;  but  for  a  Christian  to  be  amazed  at  death,  I 
see  not  how  he  can  escape  this  dilemma,  that  he  is 
too  sensible  of  this  life  or  hopeless  of  the  life  to 
come." 

''No  man  can  justly  censure  or  condemn  another, 
because  indeed  no  man  truly  knows  another.  .  .  . 
Further,  no  man  can  judge  another,  because  no  man 
knows  himself;  for  we  censure  others  but  as  they 
disagree  from  that  humor  which  we  fancy  laudable 
in  ourselves,  and  commend  others  but  for  that 
wherein  they  seem  to  quadrate  and  consent  with 
us." 

''It  is  a  most  unjust  ambition  to  desire  to  engross 
the  mercies  of  the  Almighty,  not  to  be  content  with 
the  goods  of  mind  without  a  possession  of  those  of 
body  or  fortune ;  and  it  is  an  error  worse  than  heresy 
to  adore  these  complemental  and  circumstantial 
pieces  of  felicity,  and  undervalue  those  perfections 
and  essential  points  of  happiness  wherein  we  resem- 
ble our  Maker.  To  wiser  desires  it  is  satisfaction 
enough  to  deserve,  though  not  to  enjoy,  the  favors 
of  fortune;  let  Providence  provide  for  fools.  It  is 
not  partiality  but  equity  in  God,  who  deals  with  us 
but  as  our  natural  parents:  those  that  are  able  of 
body  and  mind  he  leaves  to  their  deserts ;  to  those  of 
weaker  merits  he  imparts  a  larger  portion,  and 
292 


A  Dozen  Worthies 

pieces  out  the  defect  of  one  by  the  access  of  the 
other." 

"Let  me  not  injure  the  feUcity  of  others  if  I  say 
I  am  as  happy  as  any.  Ritat  caelum,  fiat  voluntas 
ilia  ('Though  the  heaven  fah,  let  thy  will  be  done'), 
salveth  all;  so  that  whatsoever  happens  it  is  but 
what  our  daily  prayers  desire.  In  brief,  I  am  con- 
tent, and  what  should  Providence  add  more  ?  Surely 
this  is  it  we  call  happiness,  and  this  do  I  enjoy." 

"I  can  hold  there  is  no  such  thing  as  injury;  that, 
if  there  be,  there  is  no  such  injury  as  revenge,  and 
no  such  revenge  as  the  contempt  of  an  injury;  that 
to  hate  another  is  to  malign  himself ;  that  the  truest 
way  to  love  another  is  to  despise  ourselves." 

"Bless  me  in  this  life  with  but  peace  of  my  con- 
science, command  of  my  affections,  the  love  of  thy- 
self and  my  dearest  friends,  and  I  shall  be  happy 
enough  to  pity  Caesar.  These  are,  O  Lord,  the 
humble  desires  of  my  most  reasonable  ambition,  and 
all  I  dare  call  happiness  on  earth;  wherein  I  set  no 
rule  or  limit  to  thy  hand  of  providence;  dispose  of 
me  according  to  the  wisdom  of  thy  pleasure.  Thy 
will  be  done,  though  in  my  own  undoing." 


RUTHERFORD  S    LETTERS. 

The  Letters  of  the  Rev.  Samuel  Rutherford  have 
long  been  a  classic  with  the  devout.  Says  Cecil: 
"Were  truth  the  beam,   I  have  no  doubt  that  if 

293 


Honey  from  Many  Hives 

Homer  and  Virgil  and  Horace,  and  all  that  the 
world  has  agreed  to  idolize,  were  weighed  against 
that  book,  they  would  be  lighter  than  vanity."  Ruth- 
erford was  born  in  Roxburghshire,  Scotland,  about 
the  year  1600.  He  took  his  degree  of  A.M.  at  Edin- 
burgh in  1 62 1,  and  for  some  years  acted  as  professor 
of  humanity  there.  In  1627  he  was  settled  as  pastor 
at  An  worth  in  Kirkcudbrightshire.  Here  he  labored 
faithfully  for  nine  years,  but  saw  very  little  result. 
In  1636  he  published  a  theological  work  against  the 
Arminians,  which  gained  him  great  credit  in  some 
quarters;  but  it  led  to  his  being  called  before  the 
High  Commission  Court,  which  deprived  him  of 
his  ministerial  office  and  banished  him  to  Aberdeen. 
In  this  stronghold  of  episcopacy  and  Arminianism 
he  stayed  two  years,  and  from  this  place  two  hun- 
dred and  twenty  of  the  three  hundred  and  fifty-two 
letters  which  make  up  the  unabridged  collection 
were  written.  In  1638,  the  Covenant  having  again 
triumphed  in  the  land,  he  hastened  back  to  Anworth. 
But  in  the  following  year  he  was  constrained  by  the 
opinion  of  his  brethren  to  accept  the  chair  of  divinity 
in  the  University  of  St.  Andrew's,  where  he  spent 
the  remainder  of  his  life.  He  was  one  of  the  Scotch 
Commissioners  to  the  Westminister  Assembly,  and 
had  a  leading  hand  in  drawing  up  the  Shorter 
Catechism,  For  a  work  in  the  defense  of  liberty, 
called  Lex  Rex,  he  was  summoned  in  1660  to 
answer  before  Parliament  on  the  charge  of  high 
294 


A  Dozen  Worthies 

treason.  But  he  was  on  his  deathbed,  beyond  the 
reach  of  human  oppression.  His  last  words  were: 
*'Glory,  glory  dwelleth  in  Immanuers  land."  He 
entered  it  March  20,  1661. 

The  letters,  collected  by  one  who  wxnt  to  the  As- 
sembly with  him  as  his  secretary,  range  in  their 
dates  from  1628  to  1661.  They  have  been  trans- 
lated into  several  languages,  and  are  greatly  prized 
by  those  who  seek  to  grow  in  holiness.  Richard 
Baxter  said  of  them:  ''Hold  off  the  Bible,  such  a 
book  the  world  never  saw."  Some  of  the  expres- 
sions are  very  striking  and  live  long  in  the  reader's 
mind.  But  the  book  is  very  large  (554  octavo 
pages),  much  of  the  matter  is  necessarily  of  only 
local  interest  or  somewhat  commonplace,  and  not 
many  are  likely  to  be  attracted  by  it  in  these  modern 
days.  The  selections  we  supply  will  give  a  fair  idea 
of  the  fervent  spirit  of  the  writer  and  the  peculiari- 
ties of  his  style : 

''Welcome,  welcome,  sweet,  sweet  cross  of  Christ ! 
I  verily  think  that  the  chains  of  my  Lord  Jesus  are 
all  overlaid  with  pure  gold,  and  that  his  cross  is  per- 
fumed, and  that  it  smelleth  of  Christ." 

"I  desire  not  to  go  on  the  lee  side  or  sunny  side 
of  religion,  to  put  truth  betwixt  me  and  a  storm ;  my 
Saviour  did  not  so  for  me,  who  in  his  suffering  took 
the  windy  side  of  the  hill." 

"If  ye  were  not  strangers  here,  the  dogs  of  the 
world  would  not  bark  at  you." 

295 


Honey  from  Many  Hives 

"Verily  I  was  a  child  before;  all  bygones  are  but 
bairns'  play.  I  would  I  could  begin  to  be  a  Chris- 
tian in  sad  earnest." 

"O  to  be  dead  to  all  things  that  are  below  Christ, 
were  it  even  a  created  heaven  and  created  grace! 
Holiness  is  not  Christ,  nor  are  the  blossoms  and 
flowers  of  the  tree  of  life  the  tree  itself." 

"I  never  knew,  by  my  nine  years'  preaching,  so 
much  of  Christ's  love  as  he  has  taught  me  in  Aber- 
deen by  six  months'  imprisonment.  I  charge  you  in 
Christ's  name  to  help  me  to  praise." 

"Welcome,  welcome,  Jesus,  what  way  soever  thou 
comest,  if  we  can  get  a  sight  of  thee.  And  sure  I  am 
that  it  is  better  to  be  sick,  providing  Christ  come  to 
the  bedside  and  draw  by  the  curtains,  and  say: 
'Courage !  I  am  thy  salvation !'  than  to  enjoy  health, 
being  lusty  and  strong,  and  never  to  be  visited  of 
God." 

"How  sweet  is  the  wind  that  bloweth  out  of  the 
quarter  where  Christ  is!  Every  day  we  may  see 
some  new  thing  in  Christ ;  his  love  hath  neither  brim 
nor  bottom.  O  that  I  had  help  to  praise  him !  He 
knoweth  that  if  my  sufferings  glorify  his  name,  and 
encourage  others  to  stand  fast  for  the  honor  of  our 
supreme  lawgiver,  Christ,  my  wages  then  are  paid 
to  the  full." 

"I  have  been  much  self-accused  for  not  referring 
all  to  God  as  the  last  end ;  that  I  do  not  eat,  drink, 
sleep,  journey,  think,  and  speak  for  God ;  that  prac- 
296 


A  Dozen  Worthies 

tice  was  so  short  and  narrow,  and  light  so  long  and 
broad." 

"It  is  possible  that  the  success  answer  not  your 
desire  in  this  worthy  cause.  What  then?  Duties 
are  ours,  but  events  are  the  Lord's." 

"I  have  benefited  by  riding  alone  a  long  journey, 
in  giving  that  time  to  prayer,  by  praying  for  others ; 
for  by  making  an  errand  to  God  for  them  I  have 
gotten  something  for  myself." 

"I  see  that  mortification,  and  to  be  crucified  to  the 
world,  is  not  so  highly  accounted  of  by  us  as  it 
should  be.  O,  how  heavenly  a  thing  it  is  to  be  dead, 
and  dumb,  and  deaf  to  this  world's  sweet  music!" 

"My  faith  hath  no  bed  to  sleep  upon  but  Omnipo- 
tency." 

"Let  him  make  of  me  what  he  pleaseth ;  provided 
he  make  glory  to  himself  out  of  me  I  care  not.  If 
my  Lord  would  be  pleased  I  should  desire  that  some 
were  dealt  with  for  my  return  to  Anworth;  but  if 
that  never  be  I  thank  God.  Anworth  is  not  heaven, 
preaching  is  not  Christ." 

"O  that  the  heaven,  and  the  heaven  of  heavens, 
were  paper,  and  the  sea  ink,  and  the  multitude  of 
mountains  pens  of  brass,  and  I  able  to  write  that 
paper,  within  and  without,  full  of  the  praises  of  my 
fairest,  my  dearest,  my  loveliest,  my  sweetest,  my 
matchless,  and  my  most  peerless  and  marvelous 
well-beloved !" 

"In  your  temptations  run  to  the  promises;  they  be 

297 


Honey  from  Many  Hives 

our  Lord's  branches  hanging  over  the  water,  that 
our  Lord's  poor,  half-drowned  children  may  take  a 
grip  of  them ;  if  you  let  that  grip  go  you  will  go  to 
the  bottom." 

"Build  your  nest  upon  no  tree  here;  for  ye  see 
God  hath  sold  the  forest  to  death;  and  every  tree 
whereon  we  would  rest  is  ready  to  be  cut  down,  to 
the  end  that  we  might  flee  and  mount  up,  and  build 
upon  the  Rock,  and  dwell  in  the  holes  of  the  Rock." 

"It  is  certain  that  this  is  not  only  good  which  the 
Lord  hath  done,  but  that  it  is  best." 

"I  think  that  my  love  to  Christ  hath  feet  in  abun- 
dance, and  runneth  swiftly  to  be  at  him,  but  it  want- 
eth  hands  and  fingers  to  apprehend  him.  I  miss 
faith  more  than  love  or  hunger." 

"I  am  sure  that  the  saints,  at  their  best,  are  but 
strangers  to  the  weight  and  worth  of  the  incom- 
parable sweetness  of  Christ.  O,  we  love  an  un- 
known love  when  we  love  Christ.  O  black  sun  and 
moon,  but  O  fair  Lord  Jesus.  O  black  lilies  and 
roses,  but  O  fair,  ever  fair,  Lord  Jesus.  O  all  fair 
things,  black  and  deformed,  without  beauty,  when 
ye  are  beside  the  fairest  Lord  Jesus." 


'^THE   saint's   everlasting   REST." 

This  book  is  thought  to  have  been  read  more 
widely,  perhaps,  than  any  other  of  the  sort — except 
a  Kempis  and  Bunyan.    It  has  certainly  done  an  im- 
298 


A  Dozen  Worthies 

mense  amount  of  good,  and  of  all  the  one  hundred 
and  sixty-eight  different  works  credited  to  the 
author  has  most  effectively  perpetuated  his  fame. 
Richard  Baxter  (born  at  Rowton,  1615,  dying  at 
London,  1691)  was  one  of  the  most  celebrated  non- 
conformist divines  of  England.  His  early  ministry 
of  sixteen  years  (1640-56)  at  Kidderminster  ac- 
complished great  things  for  the  renovation  of  the 
place.  After  leaving  there  he  was  in  no  one  position 
for  any  great  period,  owing  to  the  unsettled  state  of 
the  country  and  the  turbulence  of  the  times.  But  he 
preached  mostly  in  London,  suffering  a  good  deal 
of  persecution  on  account  of  his  political  sentiments. 
He  is  said  to  have  written  The  Saint's  Everlast- 
ing Rest,  or  a  Treatise  of  the  Blessed  State  of  the 
Saints  in  their  Enjoyment  of  God  in  Heaven,  when 
far  from  home  and  without  any  book  to  consult  but 
the  Bible,  and  in  such  a  low  state  of  health  as  to  be 
in  constant  expectation  of  death  for  many  months. 
On  the  title-page  of  the  original  edition  we  find  these 
words :  "Written  by  the  author  for  his  own  use  in 
the  time  of  his  languishing,  when  God  took  him  off 
from  all  public  employment."  At  that  time  he  is 
supposed  to  have  been  a  little  over  thirty  years  of 
age.  It  was  first  published  in  1650.  Very  many, 
some  of  them  exceedingly  distinguished  and  useful 
men,  have  ascribed  their  conversion  to  reading  it. 
It  must  be  said,  however,  that  a  considerable  part 
of  the  treatise  is  not  especially  adapted  to  the  fur- 

299 


Honey  from  Many  Hives 

therance  of  devotion,  but  is  theological  rather  than 
practical.  We  make  a  few  extracts  from  the  fourth 
part,  which  is  a  work  in  itself,  and  the  best  portion. 
Baxter  calls  it  "The  Directory  for  the  getting  and 
keeping  of  the  heart  in  heaven,  by  the  diligent  prac- 
tice of  that  excellent,  unknown  duty  of  heavenly 
meditation;  being  the  main  thing  intended  by  the 
author  in  writing  this  book,  and  to  which  all  the 
rest  is  subservient." 

*'Let  thy  eternal  rest  be  the  subject  of  thy  frequent 
serious  discourse;  especially  with  those  that  can 
speak  from  their  hearts,  and  are  seasoned  themselves 
with  a  heavenly  nature.  It  is  great  pity  that  Chris- 
tians should  ever  meet  together  without  some  talk 
of  their  meeting  in  heaven,  or  of  the  way  to  it, 
before  they  part.  It  is  pity  so  much  time  is  spent 
in  vain  conversation  and  useless  disputes,  and  not  a 
serious  word  of  heaven  among  them." 

"Improve  every  object  and  every  event  to  mind 
thy  soul  of  its  approaching  rest.  As  all  providences 
and  creatures  are  means  to  our  rest,  so  they  point  us 
to  that  as  their  end.  O  that  Christians  were  skillful 
in  this  art!  You  can  open  your  Bibles;  learn  to 
open  the  volumes  of  creation  and  providence  to  read 
there  also  of  God  and  glory.  Thus  we  might  have  a 
fuller  taste  of  Christ  and  heaven  in  every  common 
meal"  than  most  men  have  in  a  sacrament.  If  thou 
art  weary  with  labor,  let  It  make  the  thoughts  of  thy 
eternal  rest  more  sweet.  Is  thy  body  refreshed  with 
300 


A  Dozen  Worthies 

food  or  sleep?  Remember  the  inconceivable  re- 
freshment with  Christ.  Thus  every  condition  and 
creature  affords  us  advantages  for  a  heavenly  life, 
if  we  have  but  hearts  to  improve  them." 

''A  heavenly  mind  is  the  freest  from  sin,  because 
it  hath  truer  and  livelier  apprehensions  of  spiritual 
things.  Is  converse  with  wise  and  learned  men  the 
way  to  make  one  wise?  Much  more  is  converse 
with  God.  If  travelers  return  home  with  wisdom 
and  experience,  how  much  more  he  that  travels  to 
heaven!  If  our  bodies  are  suited  to  the  air  and 
climate  we  most  live  in,  his  understanding  must  be 
fuller  of  light  who  lives  with  the  Father  of  light. 
A  heavenly  mind  is  also  fortified  against  temptation, 
because  the  affections  are  thoroughly  prepossessed 
with  the  high  and  holy  delights  of  another  world. 
He  that  loves  most  will  most  easily  resist  the  mo- 
tions of  sin." 

''The  liveliest  emblem  of  heaven  that  I  know  upon 
earth  is  w^ien  the  people  of  God,  in  the  deep  sense 
of  his  excellency  and  bounty,  from  hearts  abound- 
ing with  love  and  joy,  join  together,  both  in  heart 
and  voice,  in  the  cheerful  and  melodious  singing  of 
his  praises." 

"The  things  contained  in  heavenly  rest  are  such 
as  these:  a  ceasing  from  means  of  grace;  a  perfect 
freedom  from  all  evils;  the  highest  degree  of  the 
saint's  personal  perfection , both  of  body  and  soul; 
the  nearest  enjoyment  of  God  the  chief  good ;  and  a 

301 


Honey  from  Many  Hives 

sweet  and  constant  action  of  all  the  powers  of  body 
and  soul  in  this  enjoyment  of  God." 

"The  most  difficult  part  of  heavenly  contempla- 
tion is  to  maintain  a  lively  sense  of  heavenly  things 
upon  our  hearts.  It  is  easier  merely  to  think  of 
heaven  a  whole  day  than  to  be  lively  and  affectionate 
in  those  thoughts  a  quarter  of  an  hour." 

"Hindrances  to  leading  a  heavenly  life  upon 
earth:  living  in  any  known  sin;  an  earthly  mind; 
the  company  of  the  ungodly;  frequent  disputes 
about  lesser  truths,  and  a  religion  that  lies  only  in 
opinions;  a  proud  and  lofty  spirit;  a  slothful  spirit." 


'the  nonsuch   professor."' 


The  full  title  of  this  remarkable  book  is,  The  Non- 
such Professor  in  his  Meridian  Splendor;  or,  The 
Singtdar  Actions  of  Sanctified  Christians,  laid  open 
in  Seven  Sermons,  at  All-Hallozv's  Church,  London 
Wall,  by  William  Seeker.  Of  the  author  very  little 
is  known  except  that  he  was  a  dissenting  minister  of 
the  seventeenth  century  who  preached  at  Tewkes- 
bury and  at  London.  The  book  first  appeared  in 
1660.  It  has  been  well  styled  "a  breviary  of  re- 
ligion," also  "a  beautiful  little  work,  worth  its 
weight  in  gold."  It  is  marked  by  eminent  spiritu- 
ality and  great  concentration  of  thought.  Some  of 
the  expressions  are  very  quaint  and  pungent.  The 
text  of  the  entire  discourse — for  though  called  seven 
302 


A  Dozen  Worthies 

sermons  it  is  printed  as  one — is,  "What  do  ye  more 
than  others?"  And  its  perusal  is  well  calculated  to 
stimulate  Christian  activity.  We  reproduce  a  few 
of  the  pearls  found  in  this  old  casket,  assuring  the 
reader  that  there  are  plenty  more  there  just  as 
good: 

'If  the  mercies  of  God  be  not  loadstones  to  draw 
us  to  heaven  they  will  be  millstones  to  sink  us  to 
perdition." 

'*If  the  life  of  Christ  be  not  your  pattern  the  death 
of  Christ  will  never  be  your  pardon." 

"Where  self  is  the  end  of  our  actions  Satan  is  the 
rewarder  of  them." 

"As  the  shadow  of  the  sun  is  largest  when  his 
beams  are  lowest,  so  we  are  always  least  when  we 
make  ourselves  the  greatest." 

"How  many  professors  are  there  who  have  light 
enough  to  know  what  should  be  done,  but  have  not 
love  enough  to  do  what  they  know !" 

"If  the  sun  be  eclipsed  but  one  day  it  attracts  more 
spectators  than  if  it  shone  a  whole  year." 

"The  water  zvithoiif  the  ship  may  toss  it,  but  it  is 
the  water  zvithin  the  ship  which  sinks  it." 

"To  do  evil  for  good  is  human  corruption;  to  do 
good  for  good  is  civil  retribution;  but  to  do  good  for 
evil  is  Christian  perfection." 

"A  covetous  man  is  fretful  because  he  has  not  so 
much  as  he  desires;  but  a  gracious  man  is  thankful 
because  he  has  more  than  he  deserves." 

SO  303 


Honey  from  Many  Hives 

*'We  do  not  sail  to  glory  in  the  salt  sea  of  our  own 
tears,  but  in  the  red  sea  of  a  Redeemer's  blood." 

"We  are  so  far  from  paying  the  utmost  farthing 
that  at  the  utmost  we  have  not  a  farthing  to  pay." 

*'Our  worldly  comforts  would  be  a  sea  to  drown 
us  if  our  crosses  were  not  a  plank  to  save  us." 

"If  youth  be  sick  of  the  will-no ts,  old  age  is  in 
danger  of  dying  of  the  shall-nots/' 

"God  hath  a  crown  for  the  runner  but  a  curse  for 
the  runaway." 

"This  is  the  day  of  God's  long-suffering;  but  the 
judgment  day  will  be  the  day  of  the  sinner's  long- 
suffering." 

"All  they  who  refuse  and  reject  Christ  as  a  re- 
fining fire  must  be  obliged  to  meet  and  feel  him  as  a 
consuming  fire." 

"If  the  night  of  death  find  thee  graceless  the  day 
of  judgment  will  find  thee  speechless." 

"God  has  three  sorts  of  servants  in  the  world: 
some  are  slaves,  and  serve  him  from  a  principle  of 
fear;  others  are  hirelings,  and  serve  him  for  the  sake 
of  wages;  others  are  sons,  and  serve  him  under  the 
influence  of  love." 

"To  bless  God  for  mercies  is  the  way  to  increase 
them.  To  bless  God  for  miseries  is  the  way  to 
remove  them." 

"No  Christian  has  so  little  from  Christ  but  there 
is  ground  for  praise;  and  no  Christian  has  so  much 
but  he  has  need  of  prayer." 
304 


A  Dozen  Worthies 

'*By  fasting  the  body  learns  to  obey  the  soul;  by 
praying  the  soul  learns  to  command  the  body." 

"Faith  is  the  great  receiver  and  love  is  the  great 
disburser." 

"The  only  way  to  keep  our  crowns  on  our  heads  is 
to  cast  them  down  at  his  feet." 

"When  once  a  man  becomes  a  god  to  himself  he 
then  becomes  a  devil  to  others." 

"It  is  better  to  lose  the  smiles  of  men  than  the 
souls  of  men." 

"Reader,  I  would  neither  have  you  be  idle  in  the 
means  nor  make  an  idol  of  the  means." 

"A  man  can  never  enjoy  himself  till  he  be  brought 
to  deny  himself." 

"The  covenant  of  grace  without  us  turns  precepts 
into  promises,  but  the  spirit  of  grace  within  us  turns 
promises  into  prayers." 

"Good  works  may  be  our  Jacob's  staff  to  walk 
with  on  earth,  yet  they  cannot  be  our  Jacob's  ladder 
to  climb  to  heaven  with.  To  lay  the  salve  of  our 
services  upon  the  wound  of  our  sins  is  as  if  a  man 
who  is  stung  by  a  wasp  should  wipe  his  face  with  a 
nettle,  or  as  if  a  person  should  busy  himself  in  sup- 
porting a  tottering  fabric  with  a  burning  firebrand. 
In  proof  of  sanctification  good  works  cannot  be 
sufficiently  magnified;  but  in  point  of  justification 
good  works  cannot  be  sufficiently  nullified.  The 
lamp  of  duty  can  only  shine  clearly  as  it  is  trimmed 
with  the  oil  of  mercy." 

305 


Honey  from  Many  Hives 

"the  art  of  always  rejoicing/' 
Alphonsus  de  Sarasa,  author  of  the  book  with  the 
above  title,  was  born  of  Spanish  parentage  in  Flan- 
ders, 1618.  He  was  a  ripe  scholar,  a  profound 
philosopher,  and  a  great  preacher.  His  many  labors 
early  consumed  a  feeble  frame,  so  that  he  died  at  the 
age  of  forty-eight.  But  before  departing  he  gave  to 
the  world,  in  1664,  a  work  which  has  well  perpetu- 
ated his  fame.  Weigel,  who  translated  it  from  the 
Latin  into  German,  styles  it  ''an  incomparable  and 
golden  book."  The  distinguished  Leibnitz  gave  it 
the  highest  praise.  The  large  work,  in  fifteen  trea- 
tises, is  now  very  rare;  but  a  compendium  of  it 
drawn  up  by  the  author  himself,  translated  into 
English  from  the  Italian  version,  was  published  in 
Boston  twenty-five  years  ago.  It  is  from  this  edition 
we  make  our  extracts : 

"As  Epictetus  well  says,  men  are  troubled  not  by 
things,  but  by  the  opinions  they  have  about  things. 
And  the  mischief  of  such  ideas  consists  in  this,  that 
I  wish  to  see  everything  done  according  to  my 
fancy;  and  because  this  does  not  happen  I  am  an- 
noyed at  everything.  This  is  the  one  thing  in  the 
world  which  afflicts  us,  the  sole  wellspring  of  all  our 
troubles,  the  opinion  that  nothing  is  done  as  it  ought 
to  be;  by  which  we  mean  that  nothing  is  done  as  we 
would  have  it.  In  order  to  reach  peace  we  must 
correct  this  folly.  What  happens  as  we  wish  will 
make  us  most  happy." 
306 


A  Dozen  Worthies 

"The  thought  that  God  regulates  all  human  events 
with  infinite  wisdom,  that  everything  happens  by  the 
supreme  design  of  God,  is  of  the  greatest  use  in  com- 
posing the  mind  to  peace.  It  is  sufficient  to  know 
that  all  is  governed  by  God,  that  'nothing  is  done  in 
the  world  of  sense  and  sight,'  as  St.  Augustine  af- 
firms, Svhich  is  not  by  command  or  permission  from 
that  invisible  court.'  Nothing  which  takes  place  in 
nature  happens  by  chance.  And  do  not  actions 
which  proceed  from  the  free  will  of  man  happen 
by  God's  disposing  providence?  We  read  in 
Scripture  that,  having  often  foreseen  them,  he  de- 
scribed them  to  the  prophets  many  years  before,  and 
they  came  to  pass  afterward  exactly  as  he  had  pre- 
dicted. How  could  he  know  of  them  so  long  before, 
and  with  such  certainty,  if  chance  and  not  his  divine 
mind  had  directed  them?" 

''The  providence  of  God,  in  order  not  to  interfere 
in  the  least  with  man's  free  will,  having  foreseen  in 
the  immense  volume  of  events,  and  well  weighed, 
how  each  person  would  have  acted  under  such  or 
such  circumstances,  selected  those  circumstances  and 
that  position  in  which  man  could  use  his  free  choice 
in  such  a  way  that  his  free  action  should  lead  infalli- 
bly to  that  which  God,  in  his  wisdom,  had  fore- 
ordained. For  if  you  look  at  the  proximate  cause 
leading  to  the  result  it  may  often  appear  to  you  to 
be  chance;  but  if  you  wish  to  enter  into  the  mind  of 
God,  who  remotely  disposes  the  said  causes,  you  will 

307 


Honey  from  Many  Hives 

understand  clearly  the  deep  counsel  which  produces 
that  effect.  1  see  it  in  the  history  of  Joseph,  as  in 
that  of  many  others." 

''We  ought  to  consider  all  well  done  which  is 
done  by  God.  Why  should  I  feel  disturbed  about 
human  events  when  1  see  infinite  wisdom  presiding 
over  and  ruling  them?  Am  I  so  foolish  as  to  be- 
lieve that  God  does  not  know  what  is  best  to  be 
done;  or  that,  though  knowing  it,  he  does  not  wish 
to  do  it;  or  that,  wishing  it,  he  is  not  able  to  do  it? 
W^hatever  may  come  I  will  certainly  approve  of  it. 
Nor  can  I  do  better  than  spare  myself  the  least  doubt 
as  to  God's  will  being  the  best/' 

''God  selects  that  state  of  life  which  is  most  suita- 
ble for  each  person.  In  no  other  state  of  life  would 
my  salvation  be  so  secure,  nor  in  any  other  state 
could  I  so  well  promote  his  glory.  Whatever  I  am, 
I  am  from  God;  and  only  because  I  am  from 
God  I  am  what  I  am.  And  it  is  good  for  me  to 
be  thus ;  nor,  if  I  could,  would  I  wish  to  be  other- 
wise than  I  am,  for  fear  of  opposing  so  much  wis- 
dom." 

"He  who  is  contented  with  his  state  of  life  ought 
also  to  be  content  with  those  things  which  led  to  it. 
Do  not  lose  your  peace  if,  after  having  made  use  of 
the  means  necessary  for  succeeding  in  your  intention, 
it  was  not  the  will  of  God  that  you  succeed;  for,  if  he 
does  not  wish,  though  you  were  to  move  heaven 
and  earth  you  could  not  even  raise  yourself  a  hand's 
308 


A  Dozen  Worthies 

breadth  from  your  position.  Nor,  if  you  wish  to  live 
happily,  must  you  compare  the  condition  of  others 
with  your  own.  For  if  you  wish  to  compare  your- 
self with  others  you  must  weigh  all  the  troubles  of 
their  state,  nor  wish  to  put  them  aside  and  only  con- 
sider the  happy  side;  then  compare  the  blessings  and 
the  evils  of  your  state  with  the  blessings  and  the  evils 
of  those  whom  you  envy,  and  you  will  see  clearly 
that  nothing  is  wanting  to  you,  and  that  all  has  been 
dealt  out  to  you  justly." 

"If  we  are  pleased  with  our  own  state  of  life  we 
ought  to  be  pleased  with  everything  belonging  to  it. 
I  ought  to  be  content  with  my  poverty,  and  not  wish 
to  change  it,  because  it  is  the  state  in  which  God 
wishes  me  to  be;  if  I  am  satisfied  with  what  I  am, 
what  can  deprive  me  of  peace?" 

''We  ought  to  be  content  with  the  annoyances  in- 
cident to  our  state  of  life.  Do  you  suppose  that  any 
state  of  life  is  without  its  peculiar  trials  and  vexa- 
tions? If  so,  you  are  mistaken.  And  it  would  be 
necessary  for  us  not  to  be  men,  if  we  would  not 
suffer  calamity.  He  who  wishes  that  the  winds 
should  not  blow,  or  the  waves  be  in  motion,  does  not 
wish  to  sail,  but  to  remain  in  the  midst  of  the  ocean 
without  reaching  the  port.  And  what  are  evil 
tongues,  evil-speaking,  murmurings,  calamities,  and 
injurious  words  but  winds  which  guide  us  to  our  de- 
sired haven?  Evils  would  not  disturb  us  were  it 
not  for  the  opinion  that  we  have  of  evils,  for  we 

309 


Honey  from  Many  Hives 

often  think  those  things  a  hindrance  which  wonder- 
fuUy  assist  us  in  our  journey  toward  eternal  hap- 
piness. How  often  by  the  very  circumstances  which 
I  considered  evils  I  have  been  led  to  that  prosperity 
to  which  I  should  not  have  attained  under  more 
ordinary  and  peaceful  circumstances!" 

"Shall  I  wish  to  be  otherwise  than  I  am  when  by 
means  of  those  very  daily  things  which  happen  to  me 
I  am  being  conducted  to  eternal  happiness?  If  you 
can  say  with  the  poet,  'Wish  to  be  what  you  are,  and 
wish  nothing  more  than  this,'  you  have  found  the 
short  road  to  happiness,  and  also  the  only  true  joy  of 
life.  You  can  attain  to  this  in  any  station,  whatever 
it  may  be;  and  if  you  are  content  with  your  own  be- 
cause it  pleases  God  to  place  you  in  it  you  are  already 
happy." 

''There  is  no  other  true  happiness  in  the  world 
except  that  of  a  soul  content  with  its  condition. 
This  is  the  way  to  carry  heaven  about  with  you,  and 
to  be  filled  with  the  delights  of  paradise  in  this  valley 
of  tears.  If  you  seek  elsewhere  for  happiness  you 
will  seek  in  vain." 

"Perfection  consists  in  this,  not  only  in  bearing 
the  changes  of  human  fortune  with  patience,  but  in 
welcoming  them  and  approving  of  them.  This  is 
true  happiness,  to  wish  things  to  be  as  they  are,  and 
not  otherwise;  this  is  the  root  of  that  grand  'Thy 
will  be  done,'  by  saying  which  we  not  only  give  God 
our  will,  but  also  our  intellect." 
310 


A  Dozen  Worthies 

"We  must,  in  order  to  have  always  a  right  frame 
of  mind,  have  a  high  conception  of  divine  wisdom, 
for  this  is  the  foundation  of  all  human  tranquillity. 
Nor  is  it  necessary  for  us  to  search  into  the  reasons 
of  everything  in  order  to  keep  our  mind  calm  and 
quiet ;  it  is  only  necessary  to  believe  firmly  that  noth- 
ing can  take  place  in  nature  but  what  is  ordered  by 
the  divine  providence  of  God." 

''Whatever  happens  to  me,  I  will  be  on  thy  side, 
O  my  God,  and  will  take  thy  part  amongst  men, 
and  I  will  bravely  affirm  that  all  happens  to  me 
justly;  for  I  shall  ever  be  able  to  fight  better  when, 
lamenting  my  evil  passions,  I  defend  thy  holy  de- 
crees." 

"li,  O  reader,  this  divine  sentiment  is  firmly 
rooted  in  your  mind  you  are  already  happy  and 
blessed;  you  rejoice  in  tribulation,  because  your 
faith  sees  clearly  that  those  grievous  things  which 
you  suffer  are  ordered  by  the  wise  providence  of 
God,  and  you  rejoice  that  they  happen  in  order  that 
God's  divine  will  may  be  accomplished.  This  is  the 
source  of  all  joy.  From  this  fountain  springs  that 
peace  which  overflows  our  heart  and  which  keeps  it 
at  rest  amidst  the  storms  and  turmoil  of  human 
events.  He  who  attains  to  this  breathes  a  pure  air 
disquieted  by  no  tempest;  he  has  found  the  peace 
which  the  world  cannot  give,  and  which  gives  him 
happiness  to  the  full." 

311 


Honey  from  Many  Hives 

''the  practice  of  the  presence  of  god/' 
The  seventeenth  century  gave  us,  as  we  have 
already  seen,  Sir  Thomas  Browne,  Rutherford, 
Baxter,  Seeker,  and  Sarasa.  It  gave  us  also  a  much 
less  distinguished  man  than  these,  one  who  was 
altogether  unlearned;  who  after  having  been  a  sol- 
dier and  a  footman  was  admitted  as  a  lay  brother 
among  the  barefooted  Carmelites  at  Paris  in  1666, 
and  was  afterward  known  by  the  appellation  of 
Brother  Lawrence,  although  Nicholas  Herman  was 
his  original  name.  Converted  at  the  age  of  eighteen, 
he  walked  before  God  on  the  earth  until  he  was 
eighty,  when  he  was  received  up.  He  only  left  be- 
hind him  fifteen  short  letters,  but  their  piety  rescued 
them  from  oblivion ;  and  prefixed  to  them  are  certain 
conversations  with  him  written  by  one  of  his  con- 
temporaries and  published  at  the  instance  of  the 
Cardinal  de  Noailles.  The  substance  of  the  ideas 
presented  will  be  discovered  in  the  following  para- 
graphs : 

"He  told  me  that  the  foundation  of  the  spiritual 
life  in  him  had  been  a  high  notion  and  esteem  of  God 
in  faith ;  which  when  he  had  once  well  conceived  he 
had  no  other  care  at  first  but  faithfully  to  reject 
every  other  thought,  that  he  might  perform  all  his 
actions  for  the  love  of  God.  That  there  needed 
neither  art  nor  science  for  going  to  God,  but  only  a 
heart  resolutely  determined  to  apply  itself  to  nothing 
but  him,  or  for  his  sake,  and  to  love  him  only." 
312 


A  Dozen  Worthies 

*'He  told  me  that  all  consists  in  one  hearty  renun- 
ciation of  everything  which  we  are  sensible  does 
not  lead  to  God;  that  we  might  accustom  ourselves 
to  a  continual  conversation  with  him,  with  freedom 
and  in  simplicity.  That  we  need  only  to  recognize 
God  intimately  present  with  us,  to  address  ourselves 
to  him  every  moment.  That  the  most  excellent 
method  he  had  found  of  going  to  God  was  that  of 
doing  our  common  business  without  any  view  of 
pleasing  men,  and  (as  far  as  we  are  capable)  purely 
for  the  love  of  God.  That  his  prayer  was  nothing 
else  but  a  sense  of  the  presence  of  God,  his  soul 
being  at  that  time  insensible  to  everything  but  divine 
love;  he  continued  with  God,  praising  and  blessing 
him  with  all  his  might,  so  that  he  passed  his  life  in 
continual  joy.  That  we  ought  not  to  be  weary  of 
doing  little  things  for  the  love  of  God,  who  regards 
not  the  greatness  of  the  work,  but  the  love  with 
which  it  is  performed." 

"I  have  no  will  but  that  of  God,  which  1  endeavor 
to  accomplish  in  all  things,  and  to  which  I  am  so 
resigned  that  I  would  not  take  up  a  straw  from  the 
ground  against  his  order,  or  from  any  other  motive 
but  purely  that  of  love  to  him." 

*T  make  it  my  business  only  to  persevere  in  his 
holy  presence,  wherein  I  keep  myself  by  a  simple 
attention  and  a  general  fond  regard  for  God,  which 
I  may  call  an  actual  presence  of  God;  or,  to  speak 
better,  an  habitual,  silent,  and  secret  conversation 

313 


Honey  from  Many  Hives 

of  the  soul  with  God.  My  continual  care  has  been, 
for  above  forty  years,  to  be  always  with  God;  and 
to  do  nothing,  say  nothing,  and  think  nothing  which 
may  displease  him ;  and  this  without  any  other  view 
than  purely  for  the  love  of  him,  and  because  he 
deserves  infinitely  more." 

''Think  of  God  the  most  you  can.  Let  one  accus- 
tom himself,  by  degrees,  to  this  small  but  holy  exer- 
cise ;  nobody  perceives  it,  and  nothing  is  easier  than 
to  repeat  often  in  the  day  these  little  internal  adora- 
tions. A  little  lifting  up  of  the  heart  suffices;  a  little 
remembrance  of  God,  one  act  of  inward  worship, 
are  prayers  which,  however  short,  are  very  accept- 
able to  God." 

''There  is  not  in  all  the  world  a  kind  of  life  more 
sweet  and  delightful  than  that  of  a  continual  con- 
versation with  God.  For  the  right  practice  of  it  the 
heart  must  be  empty  of  all  other  things.  The  pres- 
ence of  God  is  a  subjecv  which,  in  my  opinion, 
contains  the  whole  spiritual  life,  and  whoever  duly 
practices  it  will  soon  become  spiritual." 

"Let  all  our  employment  be  to  know  God;  the 
more  one  knows  him  the  more  one  desires  to  know 
him.  And  as  knowledge  is  commonly  the  measure 
of  love,  the  deeper  and  more  extensive  our  knowl- 
edge shall  be,  the  greater  will  be  our  love ;  and  if  our 
love  of  God  were  great  we  should  love  him  equally 
in  pains  and  pleasures." 
314 


A  Dozen  Worthies 


'self-renunciation/^ 


The  Abbe  Guillore,  a  contemporary  of  Fenelon 
and  belonging  to  the  same  school  of  piety,  lived  just 
about  two  centuries  ago.  His  monument  is  the 
treatise  which  he  wrote  on  Self -Renunciation;  or, 
The  Art  of  Dying  to  Self  and  Living  for  the  Love 
of  Jesns.  The  book  w^as  composed,  in  French,  in 
the  form  of  ''Conferences"  addressed  to  a  young 
friend  under  the  author's  instruction.  Most  of  it  is 
as  w^ell  adapted  to  the  Protestants  of  to-day  as  to 
the  Roman  Catholics  of  the  past,  for  whom  it  was 
primarily  prepared.  Some  of  the  topics  taken  up 
are:  "Self-surrender  the  Only  Path  to  Perfection;" 
"The  Importance  of  Little  Things;"  "The  Sensitive- 
ness of  the  Holy  Spirit;"  "Half-hearted  Service;" 
"The  Interior  Life  of  Jesus;"  "Government  of  the 
Tongue;"  "The  Greatness  of  God's  Mercy."  The 
following  extracts  will  give  a  taste  of  the  quality  of 
the  work: 

"God's  glory  and  forgetfulness  of  self — such 
must  be  the  aim  of  all  true  spiritual  life.  We  offer 
up  our  life  to  God's  glory  when  every  action,  how- 
ever trifling,  is  performed  for  his  sake.  There  is 
also  a  passive  surrender  to  God,  which  lies  chiefly 
in  a  loving  acceptance  of  whatever  he  may  lay  upon 
us.  He  deigns  to  accept  all,  even  our  most  trifling 
actions;  nothing  is  too  worthless  to  be  offered  to 
him,  nothing  is  really  unimportant,  since  we  can 
serve  him  thereby.    Be  assured  there  is  no  happiness 

315 


Honey  from  Many  Hives 

to  be  found  on  earth  save  in  God,  and  in  a  complete 
loving  surrender  of  self  to  him." 

''There  are  three  things  which  are  the  ground- 
work of  all  perfection,  and  which  are  attainable  by 
all  who  will  seek  them  steadfastly.  These  are,  first, 
a  calm  exterior;  second,  a  quiet  heart;  and,  third, 
simplicity  in  our  dealings  with  God.  External  com- 
posure is  a  great  help  to  interior  recollection.  Of 
course  it  is  true  that  a  recollected  mind  tends  to 
produce  external  tranquillity,  but  it  is  no  less  true 
that  habitual  external  calmness  and  self-control  do 
gradually  promote  interior  recollection,  and  those 
who  would  lead  a  hidden  life  must  cultivate  a  calm, 
unruffled  demeanor  in  outward  things.  Watch  the 
lives  of  those  who  are  closely  united  to  Jesus,  and 
you  will  find  that  even  externally  they  bear  the  signs 
of  an  indescribable  calmness  and  peace  which  none 
else  can  know." 

"An  eager  longing  for  success,  or  anxiety  to 
prove  our  own  wisdom  and  judgment,  tends  also  to 
produce  restlessness  and  perplexity  of  heart.  Herein 
lies  real  peace  of  mind  and  true  detachment.  The 
soul  that  has  learned  to  stay  itself  upon  God  does 
not  care  to  risk  the  loss  of  such  heavenly  rest  for  the 
turmoil  of  this  world's  interests,  and  with  the  aid 
of  his  grace  it  fulfills  all  needful  exterior  avocations 
without  being  soiled  or  disturbed  by  their  contact. 
Before  you  can  acquire  a  thoroughly  tranquil  heart 
you  must  learn  to  care  but  little  for  the  consequences 
316 


A  Dozen  Worthies 

of  what  you  do,  leaving  all  such  matters  to  God; 
laboring  to  the  best  of  your  ability  for  him,  and 
being  perfectly  satisfied  that  he  should  grant  success 
or  failure  as  he  sees  fit." 

"But  one  thing  in  this  life  is  needful  to  you,  that 
is,  a  heart  stayed  wholly  on  God." 

''He  never  allows  his  creatures  to  exceed  him  in 
generosity.  He  appreciates  your  sacrifice,  and  will 
restore  it  fourfold,  filling  your  soul  with  the  gift  of 
his  own  peace." 

''It  is  a  great  mistake  to  fancy  that  attention  to 
trifles  in  the  spiritual  life  is  unnecessary,  or  that 
God's  glory  is  only  promoted  in  great  things;  it  is 
often  harder  to  serve  him  well  in  seeming  trifles  than 
in  those  we  call  great.  Real  self-mortification  is 
perpetual  and  knows  no  limit;  its  sincerity  lies  just 
in  that  very  fact,  and  in  the  necessity  for  bringing 
every  movement  of  the  heart  and  of  the  body  into 
captivity.  If  you  would  advance  in  true  holiness 
you  must  aim  steadily  at  perfection  in  little  things, 
and  beware  of  supposing  that  you  seek  God's  glory 
in  anything  savoring  of  display  and  outward  dem- 
onstration. Great  works  seen  and  known  of  men 
are  too  likely  to  carry  the  insidious  poison  of  self- 
satisfaction  in  their  rear,  filling  us  with  a  pleasant 
impression  of  our  own  merits  and  importance  as 
compared  with  others.  But  when  a  man  is  steadfast 
in  conquering  himself  in  little  things,  simply  to 
please  God,  such  a  single  aim,  and  the  detachment 

317 


Honey  from  Many  Hives 

which  comes  therewith,  is  a  true  offering  to  him, 
and  surely  promotes  his  glory." 

"Depend  upon  it,  a  ready  spirit  of  censoriousness 
is  the  rock  on  which  many  good  men  make  ship- 
wreck. Whenever  it  is  possible,  defend  the  absent, 
or,  if  that  is  impossible,  turn  the  conversation." 

*'In  the  spiritual  life  one's  sole  aim  should  be  to  do 
all  that  depends  upon  ourselves,  and  then  to  bear 
patiently  whatever  depends  upon  God  only.  Those 
who  have  learned  to  wait  patiently  have  made  a 
vast  stride  in  the  spiritual  life." 

"It  is  a  good  rule  in  all  we  do  to  think  less  of  the 
duty  to  be  fulfilled  than  of  how  we  may  keep  close 
to  God  while  fulfilling  it,  so  that  our  hearts  may 
be  more  engrossed  by  him  than  our  hands  with 
work." 

"Heedlessness  and  levity  are  flood  gates  through 
which  spiritual  blessings  soon  flow  away,  and  the 
soul  is  left  poor  and  barren." 

"Habitual  slackness  is  more  destructive  than 
casual  acts  of  mortal  sin ;  these  last  carry  their  own 
terror  and  warning,  while  the  many  trifling  sins 
which  accumulate  where  there  is  no  effort  to  attain 
perfection  do  not  startle  the  conscience,  and  often 
pass  unnoticed." 

"If  our  sufferings  are  caused  by  our  fellow-men, 

how  often  we  fail  to  look  beyond  the  immediate 

cause  to  God,  who  is  their  real  author,  and  in  so 

doing  turn  such  crosses  to  our  own  hurt,  giving  way 

318 


A  Dozen  Worthies 

to  complaints,  self-defense,  or  revenge,  and  calling 
our  troubles  hard  and  unjust." 

''Suffering  is  inevitable;  the  question  is,  will  you 
use  it  to  your  sanctification  ?  It  is  a  hard  thing  to 
suffer  unprofitably  when  you  have  the  power  of 
turning  all  your  crosses  into  blessings  through  that 
union  with  our  dearest  Lord  which  alone  teaches  us 
to  lose  ourselves  in  finding  him.  You  cannot  set 
aside  the  discipline;  you  may  throw  away  all  its 
healing  grace." 

"True  obedience  waits  gently  and  without  weari- 
ness, accepting  what  is  in  accordance  with  its  own 
wishes,  or  the  contrary,  in  the  same  trustful,  patient 
spirit,  having  but  the  one  aim — to  please  God. 
Lovingly  accept  whatever  he  may  lay  upon  you." 

'^THE   LOVE   OF   RELIGIOUS   PERFECTION." 

It  was  less  than  half  a  century  ago,  in  1851,  that 
there  appeared  in  Rome  a  treatise  with  the  above 
title,  which  has  passed  through  many  editions  in 
different  places  and  has  been  translated  into  several 
languages.  Some  have  compared  it  with  The  Imi- 
tation of  Christ  and  The  Spiritual  Combat,  to  both 
of  which  it  bears  resemblance.  The  author  was 
Joseph  Bayma,  of  whom  we  know  nothing  except 
that,  like  Rodriguez,  Guillore,  and  Sarasa,  he  was 
a  highly  esteemed  member  of  the  Society  of  Jesus. 
He  wrote  the  volume  primarily  for  his  own  improve- 
ment, as  an  aid  in  carrying  out  the  full  idea  of  a 
21  319 


Honey  from  Many  Hives 

religious  life,  dividing  it  into  three  books,  which 
treat  respectively  of  the  motives,  means,  and  exer- 
cise of  virtue.  Among  many  other  excellent  things 
he  says:    . 

''Whoever  takes  no  care  to  advance  has  already 
begun  to  retreat,  and  become  worse  than  he  think- 
eth.  If  thou  wilt  preserve  what  thou  hast,  aim  at 
what  is  mxore  perfect." 

"Let  our  study  be  to  study  what  is  more  perfect. 
If  we  fail,  let  us  be  sorry  for  it ;  if  we  have  an  oppor- 
tunity of  practicing  virtue,  let  us  not  pass  it  un- 
heeded; let  us  take  care  to  carry  off  each  day  some 
little  victory  over  our  vices." 

"If  thou  be  still  solicitous  about  earthly  goods, 
about  the  opinions  of  men,  and  worldly  glory,  be- 
hold thou  hast  not  yet  given  thy  whole  heart  to  God, 
but  kept  it  for  thyself  and  the  world." 

"Meditation  is  the  workshop  of  the  spirit,  the 
auxiliary  of  virtues,  and  the  nursery  of  good  works. 
It  is  the  noblest  exercise  of  self-denial,  the  torch  of 
the  mind,  the  life  of  the  will,  the  bearer  of  divine 
grace,  the  anticipated  likeness  and  imitation  of  the 
joys  of  heaven." 

"Blessed  is  he  that  studies  daily  to  know  Christ 
more  perfectly  and  advance  in  his  love.  The  knowl- 
edge of  Christ  pours  joy  and  sweetness  into  the  soul, 
and  renders  the  exercise  of  all  virtues  most  easy." 

"Thou  shouldst  care  for  nothing  else  in  this  world 
but  to  become  daily  more  dear  to  Christ." 
320 


A  Dozen  Worthies 

"He  that  knows  but  little  cannot  know  how  much 
remains  for  him  to  learn.  But  he  that  hath  learned 
much  knows  so  much  the  better  how  much  remains 
yet  to  be  learned  by  him.  So  they  that  are  still  full 
of  passions  and  unmortified  in  their  will  often  think 
that  they  have  made  sufficient  progress;  but  holy 
and  perfect  men  mourn,  and  think  themselves  very 
imperfect,  for  they  see  how  much  perfection  they 
have  still  to  acquire." 

''Think  not  thyself  holy,  all  at  once,  because  thou 
dost  foster  holy  desires ;  for  it  is  one  thing  to  desire 
and  another  thing  to  execute  what  is  holy." 

'Tf  anything  good  befall  thy  brother,  think  it  has 
fallen  to  thyself ;  be  glad,  and  congratulate  him  from 
thy  heart.  If  any  evil,  think  it  has  happened  to  thy- 
self; be  sorry,  and  sympathize  with  him  from  thy 
very  soul.  If  he  seeks  anything  refuse  him  not;  if 
anything  annoys  him,  do  it  not ;  if  he  has  formed  a 
judgment  or  opinion  about  anything,  resist  it  not. 
Be  gentle,  meek,  polite,  humble  of  heart;  do  not 
contend  or  murmur;  ridicule  not,  satirize  hot,  and, 
unless  it  be  thy  duty,  reprehend  not." 

''Virtues  are  barely  acquired  after  much  labor, 
and  are  quickly  lost  by  Idleness." 

"We  know  not  whether  God  may  not  have  de- 
creed that  on  our  progress  should  depend  the  salva- 
tion of  many  men,  whose  blood  he  will  hereafter 
demand  at  our  hands." 

"O  that  thou  wouldst  frequently  turn  over  in 

321 


Honey  from  Many  Hives 

mind  the  thought  of  a  blessed  eternity!  Assuredly 
such  a  thought  would  excite  thee  to  undergo  labors, 
stimulate  thee  to  abandon  thine  own  ease,  and  urge 
thee  to  value  nothing  but  virtue." 

"Certainly  pagans  and  infidels,  and  all  that  have 
no  hope,  may  well  be  sad;  but  by  what  right  is  a 
servant  of  God  overpowered  with  sadness  in  labors 
and  crosses  to  which  the  kingdom  of  heaven  is 
promised?" 

'*I  call  heaven  and  earth  to  witness  that  I  had 
rather  be  a  poor  worm  by  the  will  of  God  than  a 
seraph  on  high  without  it.  I  had  rather,  with  the 
will  of  God,  do  nothing  and  be  a  martyr  of  idleness, 
than  without  it  convert  the  whole  world  and  be  a 
martyr  for  the  faith.  I  had  rather,  with  the  will  of 
God,  lie  hidden  in  some  wretched  corner  under  a 
bushel  than  without  it  shine  resplendent  in  the 
heavens.  I  had  rather  be  a  stock,  with  the  will  of 
God,  than  without  it  work  miracles.  Provided 
always  I  execute  what  is  well  pleasing  in  thy  divine 
sight,  wherever  I  am,  whatever  I  do,  I  am  quite 
great  enough,  quite  rich  enough,  quite  happy 
enough,  quite  wise  enough." 
322 


A  List  of  Titles 


A  LIST  OF  TITLES. 

For  the  convenience  of  the  reader,  and  his  as- 
sistance if  disposed  to  procure  for  himself  a  set  of 
these  books  that  he  may  make  his  own  selections, 
we  append  a  list  of  titles,  with  publishers.    Some  of 
the  volumes  are  no  doubt  out  of  print,  and  only  to 
be  picked  up  at  secondhand  stores.     In  the  case  of 
some,  notably  The  Imitation  of  Christ,  there  is  a 
vast  variety  of  editions.    No  attempt  has  been  made 
to  catalogue  these.     It  could  not  be  done  without 
an  expenditure  of  time  entirely  out  of  proportion  to 
any  probable  benefit  that  would  be  conferred.     The 
authors  are  named  here,  as  nearly  as  possible,  in 
chronological  order;  only  such  authors  and  books 
being  mentioned  as  are  quoted  from  in  the  previous 
pages.     The  number  of  authors,  it  will  be  seen,  is 
twenty,  and  the  volumes  about  forty. 
Augustine's  Confessions.     James  Parker  &  Co., 
Oxford  and  London,  1868.     Pp.  248. 
Rivington,  London.     i6mo. 
Andover,  i860. 
Tauler.    Selections  from  the  Life  and  Sermons  of 
the    Rev.    Doctor    John    Tauler.     Roberts 
Brothers,  Boston,  1888.    Pp.  155. 
Theologia  Germanica.     Translated  from  the  Ger- 
man by  Susanna  Winkworth.    With  a  Pref- 
ace by  the  Rev.  Charles  Kingsley,  and  an 

323 


Honey  from  Many  Hives 

Introduction  by  Prof.  Calvin  E.  Stowe,  D.D. 
W.  F.  Draper,  Andover,  Mass.,  and  John  P. 
Jewett,  Boston,  i860.     Pp.  275. 

A  Kempis.  Imitation  of  Christ,  by  Thomas  a  Kem- 
pis.  With  an  Introductory  Essay  by  Thomas 
Chalmers,  D.D.,  and  a  Life  of  the  Author, 
by  C.  Ullmann,  D.D.  Gould  &  Lincoln,  Bos- 
ton, 1863.  Pp.  283. 
D.  Lothrop  &  Co.,  Boston.    Pp.  207. 

An  Extract  of  the  Christian's  Pattern;  or,  A 

Treatise  on  the  Imitation  of  Christ,  written 
in  Latin  by  Thomas  a  Kempis.  By  Rev. 
John  Wesley,  A.M.  Eaton  &  Mains,  New 
York.    24  mo,  pp.  196. 

ScupoLi.  The  Spiritual  Combat.  James  Parker, 
Oxford  and  London.     Pp.  242. 

Francis  of  Sales.  Introduction  to  a  Devout  Life. 
The  Catholic  Publication  Society,  New 
York,  1870.    Pp.  396. 

A  Treatise  on  the  Love  of  God.     P.  O'Shea, 

New  York,  1868.     Pp.  591. 

Practical  Piety.  Webb  &  Levering,  Louis- 
ville.   Pp.  360. 

Rodriguez.  Christian  Perfection.  Burns  &  Oates, 
London.     2  vols.     Pp.  408,  373. 

Browne.  Religlo  Medici,  by  Sir  Thomas  Browne, 
M.D.,  with  the  Observations  of  Sir  Kenelm 
Digby.    Cassell  &  Co.,  New  York.    Pp.  192. 

Baxter.     The    Saint's    Everlasting    Rest;    or,    A 
324 


A  List  of  Titles 

Treatise  on  the  Blessed  State  of  the  Saints 
in  Their  Enjoyment  of  God  in  Heaven.  By- 
Richard  Baxter.  Abridged  by  Benjamin 
Fawcett.  Worthington  Company,  New 
York,  1888.     Pp.  297. 

Taylor.  Holy  Living  and  Dying;  with  Prayers: 
containing  the  Complete  Duty  of  a  Christian. 
By  the  Rev.  Jeremy  Taylor,  D.D.  With  a 
Memoir  of  the  Author.  D.  Appleton  &  Co., 
New  York,  1865.     Pp-  535- 

Rutherford.  Letters  of  the  Rev.  Samuel  Ruther- 
ford, with  a  Sketch  of  his  Life,  by  the  Rev. 
A.  A.  Bonar.  Robert  Carter  and  Brothers, 
New  York,  1866.    Pp.  554. 

A  Garden  of  Spices.  Extracts  from  the  Re- 
ligious Letters  of  Rev.  Samuel  Rutherford. 
By  Rev.  L.  R.  Dunn.  Eaton  &  Mains,  New 
York. 

Secker.  The  Nonsuch  Professor  in  his  Meridian 
Splendor ;  or,  The  Singular  Actions  of  Sanc- 
tified Christians,  laid  open  in  Seven  Sermolis 
at  All-Hallow's  Church,  London  Wall.  By 
William  Secker.  To  which  is  added  The 
Wedding  Ring,  a  Sermon  by  the  same  au- 
thor. With  an  introduction  by  C.  P.  Krauth, 
D.D.  Sheldon  &  Co.,  New  York,  i860.  Pp. 
320. 

A  String  of  Pearls  from  an  Old  Casket.    P.  E. 

Book  Society,  Philadelphia,  i860.     Pp.  160. 

325 


Honey  from  MAkv  Hives 

Sarasa.  Compendium  of  the  Art  of  Always  Re- 
joicing. By  F.  Alphonsus  de  Sarasa.  H.  A. 
Young  &  Co.,  Boston,  1872.    Pp.  140. 

Lawrence.  The  Practice  of  the  Presence  of  God 
the  Best  Rule  of  a  Holy  Life ;  being  Conver- 
sations and  Letters  of  Brother  Lawrence. 
Willard  Tract  Repository,  Boston.     Pp.  67. 

GuiLLORE.  Self-Renunciation.  From  the  French 
of  Guillore.  With  an  Introduction  by  the 
Rev.  T.  T.  Carter.  Rivingtons,  London, 
Oxford,  and  Cambridge,  1871.     Pp.  345. 

Fenelon.  Christian  Counsel  on  Divers  Matters 
Pertaining  to  the  Inner  Life.  G.  W.  Mc- 
Calla,  Philadelphia.     Pp.  160. 

Spiritual  Letters.    Same  publisher.    Pp.  56. 

Selections  from  the  Writings  of  Fenelon,  with 

a  Memoir  of  His  Life.  By  Mrs.  FoUen. 
James  Monroe  &  Co.,  Boston,   1858.     Pp. 

374- 
Bayma.    The  Love  of   Religious   Perfection;   or. 

How  to  Awaken,  Increase,  and  Preserve  It 
in  the  Religious  Soul.  By  Father  Joseph 
Bayma.  John  Murphy  &  Co.,  Baltimore, 
1865.  Pp.  254. 
Upham.  Principles  of  the  Interior  or  Hidden  Life, 
designed  particularly  for  the  consideration 
of  those  who  are  seeking  Assurance  of  Faith 
and  Perfect  Love.  By  Thomas  C.  Upham. 
D.  S.  King,  Boston,  1843.  Pp-  4^^* 
326 


A  List  of  Titles 

Upham.  a  Treatise  on  Divine  Union;  designed  to 
point  out  some  of  the  Intimate  Relations  be- 
tween God  and  Man  in  the  higher  forms  of 
ReHgious  Experience.  H.  V.  Degen,  Boston, 
1851.    Pp.435- 

Life  of  Faith.    Harper  &  Brothers,  New  York, 

1864.    Pp.  480. 

Life  of  Madame  Catharine  Adorna;  including 

some  leading  facts  and  traits  in  her  religious 
experience,  together  with  explanations  and 
remarks  tending  to  illustrate  the  doctrine  of 
Holiness.  Harper  &  Brothers,  1864.  Pp. 
249. 

Life  and  Religious  Opinions  and  Experience 

of  Madame  de  la  Mothe  Guyon;  together 
with  some  account  of  the  personal  history 
and  religious  opinions  of  Fenelon,  Arch- 
bishop of  Cambray.  Harper  &  Brothers, 
New  York,  1874.    Two  vols.,  pp.  431,  377. 

Faber.  a  Sketch  of  his  Life,  together  with  Selec- 
tions from  his  Devotional  Works  in  Poetry 
and  Prose,  by  Rev.  James  Mudge.  Christian 
Witness  Company,  Boston,  1885.     Pp.  264. 

Spiritual  Conferences.    By  F.  W.  Faber,  D.D. 

John  Murphy  &  Co.,  Baltimore,  1867.  Pp. 
472. 

Growth  in  Holiness.     By  F.  W.  Faber,  D.D. 

Murphy  &  Co.,  Baltimore,  1866.  Pp.  494. 
(There  are  also  six  other  prose  works  of  Fa- 

327 


Honey  from  Many  Hives 

ber's,  published  by  Murphy,  whose  titles  are 
given  on  a  previous  page.  And  there  are 
many  editions  of  or  selections  from  his 
poems.  There  is  an  unabridged  edition  of 
the  Hymns,  pp.  427,  published  by  H.  H. 
Richardson  &  Co.,  New  York,  and  Thomas 
Richardson  &  Son,  London.) 

GouLBURN.  Thoughts  on  Personal  Religion ;  being 
a  Treatise  on  the  Christian  Life  in  its  two 
chief  elements,  Devotion  and  Practice.  D. 
Appleton  &  Co.,  New  York,  1866.    Pp.  428. 

Pursuit  of  Holiness ;  a  sequel  to  Thoughts  on 

Personal  Religion.  Intended  to  carry  the 
reader  somewhat  further  onward  in  the 
Spiritual  Life.  D.  Appleton  &  Co.,  New 
York,  1870.    Pp.  261. 

The  Idle  Word ;  Short  Religious  Essays  upon 

the  Gift  of  Speech,  and  Its  Employment  in 
Conversation.  D.  Appleton  &  Co.,  New 
York,  1866.    Pp.  208. 

An  Introduction  to  the  Devotional  Study  of 

the  Holy  Scriptures.     D.  Appleton  &  Co., 
New  York,  1866.     Pp.  193. 
328 


INDEX 


A  PAGE 

Absolute  Surrender. 199 

Advancement,  Spiritual 52 

"  Art  of  Always  Rejoicing  " 306 

Augustine,  Confessions  of 272 

B 

Baxter,  Richard 298 

Bayma,  Joseph 319 

Brief  Petitions 43 

Brotherly  Love 54 

Browne,  Sir  Thomas 289 

c 

Care  of  Our  Time 135 

"  Christian  Perfection  " 51 

"  Confessions  of  St.  Augustine  " . .  272 

Conformity  to  the  Will  of  God 59 

Contentedness 144 

Conversation 99 

Counsels,  Miscellaneous 268 

Cross,  The 38 

Crosses,  Continual 171 

D 

Daily  Faults 155 

Degrees  of  Divine  Union 201 

Devotional  Reading 9 

Devotional  Use  of  Scripture 263 

Divine  Love,  Easy  Ways  of 161 

Divine  Presence 163 

Do  All  for  God 243 

Do  All  in  God 244 

E 

Edification 221 

Emotion  and  Affection 257 

Evening  Exercise 95 


PAGE 

Every  Event  a  Providence 190 

Evil  of  Taking  Offense 235 

Evil-speaking 100 

F 

Faber,  Frederick  William 214 

Faith  in  God 253 

Faith,  Receiving  by 202 

Fasting 97 

Faults  of  Others 179 

Fenelon i53 

Francis  of  Sales 91 

Freedom,  Spiritual 197 

G 

God,  Faith  in 253 

God,  Glory  of 217 

God,  Guidance  of 206 

God,  Knowledge  of 218 

God ,  Presence  of. 5^ 

God,  Trust  in 219 

Good  Thoughts  from  Everything..  127 

Goulburn,  Edward  Meyrick 242 

Guillore 3^5 

H 

Hatred  of  Evil 248 

Holy  Indifference 108 

*'  Holy  Living  and  Dying  " 129 

How  to  be  Humble 83 

How  to  Watch 175 

How  to  Work 253 

Human  Will 167 

Humble-mindedness 104 

Humility 32,  140,  181 


Index 


I  PAGE 

Image  of  Christ 19S 

"  Imitation  of  Christ  " 22 

Independence 177 

Indifiference,  Holy 108 

Interruptions 245 

J 

Joy  and  Sadness 67 

K 

Kempis,  Thomas  a 22 

Kindness 238 

Knowledge  of  God 218 

L 

Lawrence,  Brother 512 

Liberty  of  Spirit , 40 

Little  Things 115 

Living  by  the  Moment 205 

Love,  Brotherly 54 

Love  of  Jesus 35 

Love  of  Our  Neighbor 250 

Love  of  Our  Own  Opinion 121 

"  Love  of  Religious  Perfection  ". .  319 

Love  to  God 150 

Love  to  God,  when  Most  Perfect. .  112 

Lukewarmness 223 

M 

Meditation 65 

Moderation 182 

Morning  Exercise 94 

Mortification 72 

Mortification  of  Our  Members 256 

o 

Obstinacy 66 

Offense,  Evil  of  Taking 235 

P 

Patience 42,  125 

Patience,  The  Work  of 230 

Peace  of  Mind  and  Heart 261 

Perfect  Love,  Best  Proof  of 194 

"  Perfection,  Love  of  Religious  ". .  319 
Perfection  not  Reached  in  a  Mo- 
ment   158 

Perfection  of  Our  Ordinary  Actions  71 

Perfection  to  be  Sought  Sensibly..  116 

Praise  of  Men 36 


PAGE 

Prayer 81 

Presence  of  God 56 

Presence  of  God,Practice  of  the..  138,  312 

Presence,  The  Divine 163 

"  Professor,  The  Nonsuch  " 302 

Providence,  Every  Event  a 190 

Purity  of  Intention 132,  225,  246 

Q 

Quietness  of  Spirit 102 

R 

Rash  Judgments 76 

Receiving  by  Faith 202 

Recollection 228 

"Rejoicing,  Art  of  Always" 306 

"  Religio  Medici" 280 

Religious  Maxims 209 

Renouncing  All,  What  It  Means. .  172 

Right  Desires 27 

Rodriguez,  Alphonse  de 51 

Rutherford's  Letters 293 

s 

"  Saint's  Everlasting  Rest  " 298 

Sarasa,  Alphonsus  de 306 

Scripture,  Devotional  Use  of. 263 

Scupoli 285 

Seeker,  William 302 

Self-deceit 233 

Self-denial 72 

"  Self-denunciation  " 3^5 

Self-will,  Fever  of 120 

Signs  of  Progress 226 

Simplicity 232 

Simplicity  and  Purity 34 

Sir  Thomas  Browne 289 

Spiritual  Advancement 52 

"  Spiritual  Combat " 285 

Spiritual  Freedom 197 

Suggestive  Sentences 45 

Surrender,  Absolute 199 

Sweetness  of  Temper 123 

T 

Tauler,  John 275 

Taylor,  Jeremy 129 

Temptations 29,  69,  95,  229 

'■'■  Tkeologia  Germanica" 2^^ 


Index 


PAGE 

Time,  Care  of  Our 135 

True  Learning 26 

True  Prayer 165 

Trust  in  God 219 

u 

Upham,  Thomas  C 188 

V 

Vainglory 78 

Various  Advices 183 

Virtue  Tested 119 


W  PAGE 

Way  to  Peace 31 

What  Shuts  Christ  from  Us 259 

When  Love  to  God  is  Most  Perfect  n2 

Will,  Human 167 

Will  of  God,  Conformity  to  the...  59 

Words,  Proper  Function  of 266 

Work,  How  to 252 

z 

Zeal  for  Improvement 24 


331 


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